In the second place, you must know also that it is not only an honorable, but also a necessary state, and it is solemnly commanded by G.o.d that, in general, in all conditions, men and women, who were created for it, shall be found in this estate; yet with some exceptions (although few) whom G.o.d has especially excepted, so that they are not fit for the married estate, or whom He has released by a high, supernatural gift that they can maintain chast.i.ty without this estate.

For where nature has its course, as it is implanted by G.o.d, it is not possible to remain chaste without marriage. For flesh and blood remain flesh and blood, and the natural inclination and excitement have their course without let or hindrance, as everybody sees and feels. In order, therefore, that it may be the more easy in some degree to avoid unchast.i.ty, G.o.d has commanded the estate of matrimony, that every one may have his proper portion and be satisfied therewith; although G.o.d's grace besides is required in order that the heart also may be pure.

From this you see how this popish rabble, priests, monks, and nuns, resist G.o.d's order and commandment, inasmuch as they despise and forbid matrimony, and presume and vow to maintain perpetual chast.i.ty, and, besides, deceive the simple-minded with lying words and appearances [impostures]. For no one has so little love and inclination to chast.i.ty as just those who because of great sanct.i.ty avoid marriage, and either indulge in open and shameless prost.i.tution, or secretly do even worse, so that one dare not speak of it, as has, alas! been learned too fully.

And, in short, even though they abstain from the act, their hearts are so full of unchaste thoughts and evil l.u.s.ts that there is a continual burning and secret suffering, which can be avoided in the married life.

Therefore all vows of chast.i.ty out of the married state are condemned by this commandment, and free permission is granted, yea, even the command is given, to all poor ensnared consciences which have been deceived by their monastic vows to abandon the unchaste state and enter the married life, considering that even if the monastic life were G.o.dly, it would nevertheless not be in their power to maintain chast.i.ty, and if they remain in it, they must only sin more and more against this commandment.

Now, I speak of this in order that the young may be so guided that they conceive a liking for the married estate, and know that it is a blessed estate and pleasing to G.o.d. For in this way we might in the course of time bring it about that married life be restored to honor, and that there might be less of the filthy, dissolute, disorderly doings which now run riot the world over in open prost.i.tution and other shameful vices arising from disregard of married life. Therefore it is the duty of parents and the government to see to it that our youth be brought up to discipline and respectability, and when they have come to years of maturity, to provide for them [to have them married] in the fear of G.o.d and honorably; He would not fail to add His blessing and grace, so that men would have joy and happiness from the same.

Let me now say in conclusion that this commandment demands not only that every one live chastely in thought, word, and deed in his condition, that is, especially in the estate of matrimony, but also that every one love and esteem the spouse given him by G.o.d. For where conjugal chast.i.ty is to be maintained, man and wife must by all means live together in love and harmony, that one may cherish the other from the heart and with entire fidelity. For that is one of the princ.i.p.al points which enkindle love and desire of chast.i.ty, so that, where this is found, chast.i.ty will follow as a matter of course without any command. Therefore also St. Paul so diligently exhorts husband and wife to love and honor one another. Here you have again a precious, yea, many and great good works, of which you can joyfully boast, against all ecclesiastical estates, chosen without G.o.d's Word and commandment.

The Seventh Commandment.

Thou shalt not steal.

After your person and spouse temporal property comes next. That also G.o.d wishes to have protected, and He has commanded that no one shall subtract from, or curtail, his neighbor's possessions. For to steal is nothing else than to get possession of another's property wrongfully, which briefly comprehends all kinds of advantage in all sorts of trade to the disadvantage of our neighbor. Now, this is indeed quite a wide-spread and common vice, but so little regarded and observed that it exceeds all measure, so that if all who are thieves, and yet do not wish to be called such, were to be hanged on gallows the world would soon be devastated and there would be a lack both of executioners and gallows. For, as we have just said, to steal is to signify not only to empty our neighbor's coffer and pockets, but to be grasping in the market, in all stores, booths, wine- and beer-cellars, workshops, and, in short, wherever there is trading or taking and giving of money for merchandise or labor.

As, for instance, to explain this somewhat grossly for the common people, that it may be seen how G.o.dly we are: When a manservant or maid-servant does not serve faithfully in the house, and does damage, or allows it to be done when it could be prevented, or otherwise ruins and neglects the goods entrusted to him, from indolence idleness, or malice, to the spite and vexation of master and mistress, and in whatever way this can be done purposely (for I do not speak of what happens from oversight and against one's will), you can in a year abscond thirty, forty florins, which if another had taken secretly or carried away, he would be hanged with the rope. But here you [while conscious of such a great theft] may even bid defiance and become insolent, and no one dare call you a thief.

The same I say also of mechanics, workmen, and day-laborers, who all follow their wanton notions, and never know enough ways to overcharge people, while they are lazy and unfaithful in their work. All these are far worse than sneak-thieves, against whom we can guard with locks and bolts, or who, if apprehended, are treated in such a manner that they will not do the same again. But against these no one can guard, no one dare even look awry at them or accuse them of theft, so that one would ten times rather lose from his purse. For here are my neighbors, good friends, my own servants, from whom I expect good [every faithful and diligent service], who defraud me first of all.

Furthermore, in the market and in common trade likewise, this practice is in full swing and force to the greatest extent, where one openly defrauds another with bad merchandise, false measures, weights, coins, and by nimbleness and queer finances or dexterous tricks takes advantage of him; likewise, when one overcharges a person in a trade and wantonly drives a hard bargain, skins and distresses him. And who can recount or think of all these things? To sum up, this is the commonest craft and the largest guild on earth, and if we regard the world throughout all conditions of life, it is nothing else than a vast, wide stall, full of great thieves.

Therefore they are also called swivel-chair robbers, land- and highway-robbers, not pick-locks and sneak-thieves who s.n.a.t.c.h away the ready cash, but who sit on the chair [at home] and are styled great n.o.blemen, and honorable, pious citizens, and yet rob and steal under a good pretext.

Yes, here we might be silent about the trifling individual thieves if we were to attack the great, powerful arch-thieves with whom lords and princes keep company, who daily plunder not only a city or two, but all Germany. Yea, where should we place the head and supreme protector of all thieves, the Holy Chair at Rome with all its retinue, which has grabbed by theft the wealth of all the world, and holds it to this day?

This is, in short, the course of the world: whoever can steal and rob openly goes free and secure, unmolested by any one, and even demands that he be honored. Meanwhile the little sneak-thieves, who have once trespa.s.sed, must bear the shame and punishment to render the former G.o.dly and honorable. But let them know that in the sight of G.o.d they are the greatest thieves, and that He will punish them as they are worthy and deserve.

Now, since this commandment is so far-reaching [and comprehensive], as just indicated, it is necessary to urge it well and to explain it to the common people, not to let them go on in their wantonness and security, but always to place before their eyes the wrath of G.o.d, and inculcate the same. For we have to preach this not to Christians, but chiefly to knaves and scoundrels, to whom it would be more fitting for judges, jailers, or Master Hannes [the executioner] to preach.

Therefore let every one know that it is his duty, at the risk of G.o.d's displeasure, not only to do no injury to his neighbor, nor to deprive him of gain, nor to perpetrate any act of unfaithfulness or malice in any bargain or trade, but faithfully to preserve his property for him, to secure and promote his advantage, especially when one accepts money, wages, and one's livelihood for such service.

He now who wantonly despises this may indeed pa.s.s along and escape the hangman, but he shall not escape the wrath and punishment of G.o.d; and when he has long practiced his defiance and arrogance, he shall yet remain a tramp and beggar, and, in addition, have all plagues and misfortune. Now you are going your way [wherever your heart's pleasure calls you] while you ought to preserve the property of your master and mistress, for which service you fill your crop and maw, take your wages like a thief, have people treat you as a n.o.bleman; for there are many that are even insolent towards their masters and mistresses, and are unwilling to do them a favor or service by which to protect them from loss.

But reflect what you will gain when, having come into your own property and being set up in your home (to which G.o.d will help with all misfortunes), it [your perfidy] will bob up again and come home to you, and you will find that where you have cheated or done injury to the value of one mite, you will have to pay thirty again.

Such shall be the lot also of mechanics and day-laborers of whom we are now obliged to hear and suffer such intolerable maliciousness, as though they were n.o.blemen in another's possessions, and every one were obliged to give them what they demand. Just let them continue practicing their exactions as long as they can; but G.o.d will not forget His commandment, and will reward them according as they have served, and will hang them, not upon a green gallows, but upon a dry one so that all their life they shall neither prosper nor acc.u.mulate anything.

And indeed, if there were a well-ordered government in the land, such wantonness might soon be checked and prevented, as was the custom in ancient times among the Romans, where such characters were promptly seized by the pate in a way that others took warning.

No more shall all the rest prosper who change the open free market into a carrion-pit of extortion and a den of robbery, where the poor are daily overcharged, new burdens and high prices are imposed, and every one uses the market according to his caprice, and is even defiant and brags as though it were his fair privilege and right to sell his goods for as high a price as he please, and no one had a right to say a word against it. We will indeed look on and let these people skin, pinch, and h.o.a.rd, but we will trust in G.o.d -- who will, however, do this of His own accord, -- that, after you have been skinning and sc.r.a.ping for a long time, He will p.r.o.nounce such a blessing on your gains that your grain in the garner, your beer in the cellar, your cattle in the stalls shall perish; yea, where you have cheated and overcharged any one to the amount of a florin, your entire pile shall be consumed with rust, so that you shall never enjoy it.

And indeed, we see and experience this being fulfilled daily before our eyes, that no stolen or dishonestly acquired possession thrives. How many there are who rake and sc.r.a.pe day and night, and yet grow not a farthing richer! And though they gather much, they must suffer so many plagues and misfortunes that they cannot relish it with cheerfulness nor transmit it to their children. But as no one minds it, and we go on as though it did not concern us, G.o.d must visit us in a different way and teach us manners by imposing one taxation after another, or billeting a troop of soldiers upon us, who in one hour empty our coffers and purses, and do not quit as long as we have a farthing left, and in addition, by way of thanks, burn and devastate house and home, and outrage and kill wife and children.

And, in short, if you steal much, depend upon it that again as much will be stolen from you; and he who robs and acquires with violence and wrong will submit to one who shall deal after the same fashion with him. For G.o.d is master of this art, that since every one robs and steals from the other, He punishes one thief by means of another. Else where should we find enough gallows and ropes?

Now, whoever is willing to be instructed let him know that this is the commandment of G.o.d, and that it must not be treated as a jest. For although you despise us, defraud, steal, and rob, we will indeed manage to endure your haughtiness, suffer, and, according to the Lord's Prayer, forgive and show pity; for we know that the G.o.dly shall nevertheless have enough, and you injure yourself more than another.

But beware of this: When the poor man comes to you (of whom there are so many now) who must buy with the penny of his daily wages and live upon it, and you are harsh to him, as though every one lived by your favor, and you skin and sc.r.a.pe to the bone, and, besides, with pride and haughtiness turn him off to whom you ought to give for nothing, he will go away wretched and sorrowful, and since he can complain to no one he will cry and call to heaven, -- then beware (I say again) as of the devil himself. For such groaning and calling will be no jest, but will have a weight that will prove too heavy for you and all the world. For it will reach Him who takes care of the poor sorrowful hearts, and will not allow them to go unavenged. But if you despise this and become defiant, see whom you have brought upon you: if you succeed and prosper, you may before all the world call G.o.d and me a liar.

We have exhorted, warned, and protested enough; he who will not heed or believe it may go on until he learns this by experience Yet it must be impressed upon the young that they may be careful not to follow the old lawless crowd, but keep their eyes fixed upon G.o.d's commandment, lest His wrath and punishment come upon them too. It behooves us to do no more than to instruct and reprove with G.o.d's Word; but to check such open wantonness there is need of the princes and government, who themselves would have eyes and the courage to establish and maintain order in all manner of trade and commerce, lest the poor be burdened and oppressed nor they themselves be loaded with other men's sins.

Let this suffice as an explanation of what stealing is, that it be not taken too narrowly but made to extend as far as we have to do with our neighbors. And briefly, in a summary, as in the former commandments, it is herewith forbidden, in the first place, to do our neighbor any injury or wrong (in whatever manner supposable, by curtailing, forestalling, and withholding his possessions and property), or even to consent or allow such a thing, but to interpose and prevent it. And, on the other hand, it is commanded that we advance and improve his possessions, and in case he suffers want, that we help, communicate, and lend both to friends and foes.

Whoever now seeks and desires good works will find here more than enough such as are heartily acceptable and pleasing to G.o.d, and in addition are favored and crowned with excellent blessings, that we are to be richly compensated for all that we do for our neighbor's good and from friendship; as King Solomon also teaches Prov. 19, 17: He that hath pity upon the poor lendeth unto the Lord; and that which he hath given will He pay him again. Here, then you have a rich Lord, who is certainly sufficient for you, and who will not suffer you to come short in anything or to want; thus you can with a joyful conscience enjoy a hundred times more than you could sc.r.a.pe together with unfaithfulness and wrong. Now, whoever does not desire the blessing will find wrath and misfortune enough.

The Eighth Commandment.

Thou shalt not bear false witness against thy neighbor.

Over and above our own body, spouse, and temporal possessions, we have yet another treasure, namely, honor and good report [the ill.u.s.trious testimony of an upright and unsullied name and reputation], with which we cannot dispense. For it is intolerable to live among men in open shame and general contempt. Therefore G.o.d wishes the reputation, good name, and upright character of our neighbor to be taken away or diminished as little as his money and possessions, that every one may stand in his integrity before wife, children, servants, and neighbors.

And in the first place, we take the plainest meaning of this commandment according to the words (Thou shalt not bear false witness), as pertaining to the public courts of justice, where a poor innocent man is accused and oppressed by false witnesses in order to be punished in his body, property, or honor.

Now, this appears as if it were of little concern to us at present; but with the Jews it was quite a common and ordinary matter. For the people were organized under an excellent and regular government; and where there is still such a government, instances of this sin will not be wanting. The cause of it is that where judges, burgomasters, princes, or others in authority sit in judgment, things never fail to go according to the course of the world; namely, men do not like to offend anybody, flatter, and speak to gain favor, money, prospects, or friendship; and in consequence a poor man and his cause must be oppressed, denounced as wrong, and suffer punishment. And it is a common calamity in the world that in courts of justice there seldom preside G.o.dly men.

For to be a judge requires above all things a G.o.dly man, and not only a G.o.dly, but also a wise, modest, yea, a brave and bold man; likewise, to be a witness requires a fearless and especially a G.o.dly man. For a person who is to judge all matters rightly and carry them through with his decision will often offend good friends, relatives, neighbors, and the rich and powerful, who can greatly serve or injure him. Therefore he must be quite blind, have his eyes and ears closed, neither see nor hear, but go straight forward in everything that comes before him, and decide accordingly.

Therefore this commandment is given first of all that every one shall help his neighbor to secure his rights, and not allow them to be hindered or twisted, but shall promote and strictly maintain them, no matter whether he be judge or witness, and let it pertain to whatsoever it will. And especially is a goal set up here for our jurists that they be careful to deal truly and uprightly with every case, allowing right to remain right, and, on the other hand, not perverting anything [by their tricks and technical points turning black into white and making wrong out to be right], nor glossing it over or keeping silent concerning it, irrespective of a person's money, possession, honor, or power. This is one part and the plainest sense of this commandment concerning all that takes place in court.

Next, it extends very much further, if we are to apply it to spiritual jurisdiction or administration; here it is a common occurrence that every one bears false witness against his neighbor. For wherever there are G.o.dly preachers and Christians, they must bear the sentence before the world that they are called heretics, apostates, yea, seditious and desperately wicked miscreants. Besides the Word of G.o.d must suffer in the most shameful and malicious manner, being persecuted blasphemed, contradicted, perverted and falsely cited and interpreted. But let this pa.s.s; for it is the way of the blind world that she condemns and persecutes the truth and the children of G.o.d, and yet esteems it no sin.

In the third place, what concerns us all, this commandment forbids all sins of the tongue whereby we may injure or approach too closely to our neighbor. For to bear false witness is nothing else than a work of the tongue. Now, whatever is done with the tongue against a fellow-man G.o.d would have prohibited, whether it be false preachers with their doctrine and blasphemy, false judges and witnesses with their verdict, or outside of court by lying and evil-speaking. Here belongs particularly the detestable, shameful vice of speaking behind a person's back and slandering, to which the devil spurs us on and of which there would be much to be said. For it is a common evil plague that every one prefers hearing evil to hearing good of his neighbor; and although we ourselves are so bad that we cannot suffer that any one should say anything bad about us, but every one would much rather that all the world should speak of him in terms of gold, yet we cannot bear that the best is spoken about others.

Therefore, to avoid this vice we should note that no one is allowed publicly to judge and reprove his neighbor, although he may see him sin, unless he have a command to judge and to reprove. For there is a great difference between these two things, judging sin and knowing sin.

You may indeed know it, but you are not to judge it. I can indeed see and hear that my neighbor sins, but I have no command to report it to others. Now, if I rush in, judging and pa.s.sing sentence, I fall into a sin which is greater than his. But if you know it, do nothing else than turn your ears into a grave and cover it, until you are appointed to be judge and to punish by virtue of your office.

Those, then, are called slanderers who are not content with knowing a thing, but proceed to a.s.sume jurisdiction, and when they know a slight offense of another, carry it into every corner, and are delighted and tickled that they can stir up another's displeasure [baseness], as swine roll themselves in the dirt and root in it with the snout. This is nothing else than meddling with the judgment and office of G.o.d, and p.r.o.nouncing sentence and punishment with the most severe verdict. For no judge can punish to a higher degree nor go farther than to say: "He is a thief, a murderer, a traitor," etc. Therefore, whoever presumes to say the same of his neighbor goes just as far as the emperor and all governments. For although you do not wield the sword, you employ your poisonous tongue to the shame and hurt of your neighbor.

G.o.d therefore would have it prohibited that any one speak evil of another even though he be guilty, and the latter know it right well; much less if he do not know it, and have it only from hearsay. But you say: Shall I not say it if it be the truth? Answer: Why do you not make accusation to regular judges? Ah, I cannot prove it publicly, and hence I might be silenced and turned away in a harsh manner [incur the penalty of a false accusation]. "Ah, indeed, do you smell the roast?"

If you do not trust yourself to stand before the proper authorities and to make answer, then hold your tongue. But if you know it, know it for yourself and not for another. For if you tell it to others, although it be true, you will appear as a liar, because you cannot prove it, and you are, besides acting like a knave. For we ought never to deprive any one of his honor or good name unless it be first taken away from him publicly.

False witness, then, is everything which cannot be properly proved.

Therefore, what is not manifest upon sufficient evidence no one shall make public or declare for truth; and in short, whatever is secret should be allowed to remain secret, or, at any rate, should be secretly reproved, as we shall hear. Therefore, if you encounter an idle tongue which betrays and slanders some one, contradict such a one promptly to his face, that he may blush thus many a one will hold his tongue who else would bring some poor man into bad repute from which he would not easily extricate himself. For honor and a good name are easily taken away, but not easily restored.

Thus you see that it is summarily forbidden to speak any evil of our neighbor, however the civil government, preachers, father and mother excepted, on the understanding that this commandment does not allow evil to go unpunished. Now, as according to the Fifth Commandment no one is to be injured in body, and yet Master Hannes [the executioner]

is excepted, who by virtue of his office does his neighbor no good, but only evil and harm, and nevertheless does not sin against G.o.d's commandment, because G.o.d has on His own account inst.i.tuted that office; for He has reserved punishment for His own good pleasure, as He threatens in the First Commandment, -- just so also, although no one has a right in his own person to judge and condemn anybody, yet if they to whose office it belongs fail to do it, they sin as well as he who would do so of his own accord, without such office. For here necessity requires one to speak of the evil, to prefer charges, to investigate and testify; and it is not different from the case of a physician who is sometimes compelled to examine and handle the patient whom he is to cure in secret parts. Just so governments, father and mother, brothers and sisters, and other good friends, are under obligation to each other to reprove evil wherever it is needful and profitable.

But the true way in this matter would be to observe the order according to the Gospel, Matt. 18, 15, where Christ says: If thy brother shall trespa.s.s against thee, go and tell him his fault between thee and him alone. Here you have a precious and excellent teaching for governing well the tongue, which is to be carefully observed against this detestable misuse. Let this, then, be your rule, that you do not too readily spread evil concerning your neighbor and slander him to others, but admonish him privately that he may amend [his life].

Likewise, also, if some one report to you what this or that one has done, teach him, too, to go and admonish him personally if he have seen it himself; but if not, that he hold his tongue.

The same you can learn also from the daily government of the household. For when the master of the house sees that the servant does not do what he ought, he admonishes him personally. But if he were so foolish as to let the servant sit at home, and went on the streets to complain of him to his neighbors, he would no doubt be told: "You fool, what does that concern us? Why do you not tell it to him ?" Behold, that would be acting quite brotherly, so that the evil would be stayed, and your neighbor would retain his honor. As Christ also says in the same place: If he hear thee, thou host gained thy brother. Then you have done a great and excellent work; for do you think it is a little matter to gain a brother? Let all monks and holy orders step forth, with all their works melted together into one ma.s.s, and see if they can boast that they have gained a brother.

Further, Christ teaches: But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. So he whom it concerns is always to be treated with personally, and not to be spoken of without his knowledge. But if that do not avail, then bring it publicly before the community, whether before the civil or the ecclesiastical tribunal. For then you do not stand alone, but you have those witnesses with you by whom you can convict the guilty one, relying on whom the judge can p.r.o.nounce sentence and punish. This is the right and regular course for checking and reforming a wicked person. But if we gossip about another in all corners and stir the filth, no one will be reformed, and afterwards when we are to stand up and bear witness, we deny having said so.

Therefore it would serve such tongues right if their itch for slander were severely punished, as a warning to others. If you were acting for your neighbor's reformation or from love of the truth, you would not sneak about secretly nor shun the day and the light.

All this has been said regarding secret sins. But where the sin is quite public so that the judge and everybody know it you can without any sin avoid him and let him go, because he has brought himself into disgrace, and you may also publicly testify concerning him. For when a matter is public in the light of day, there can be no slandering or false judging or testifying; as, when we now reprove the Pope with his doctrine, which is publicly set forth in books and proclaimed in all the world. For where the sin is public, the reproof also must be public, that every one may learn to guard against it.

Thus we have now the sum and general understanding of this commandment, to wit, that no one do any injury with the tongue to his neighbor, whether friend or foe, nor speak evil of him, no matter whether it be true or false, unless it be done by commandment or for his reformation, but that every one employ his tongue and make it serve for the best of every one else, to cover up his neighbor's sins and infirmities, excuse them, palliate and garnish them with his own reputation. The chief reason for this should be the one which Christ alleges in the Gospel, in which He comprehends all commandments respecting our neighbor, Matt. 7, 12: Whatsoever ye would that men should do to you, do ye even so to them.

Even nature teaches the same thing in our own bodies, as St. Paul says, 1 Cor. 12, 22: Much more, those members of the body which seem to be more feeble are necessary; and those members of the body which we think to be less honorable, upon these we bestow more abundant honor; and our uncomely parts have more abundant comeliness. No one covers his face, eyes, nose, and mouth, for they, being in themselves the most honorable members which we have, do not require it. But the most infirm members, of which we are ashamed, we cover with all diligence; hands, eyes, and the whole body must help to cover and conceal them. Thus also among ourselves should we adorn whatever blemishes and infirmities we find in our neighbor, and serve and help him to promote his honor to the best of our ability, and, on the other hand, prevent whatever may be discreditable to him. And it is especially an excellent and n.o.ble virtue for one always to explain advantageously and put the best construction upon all he may hear of his neighbor (if it be not notoriously evil), or at any rate to condone it over and against the poisonous tongues that are busy wherever they can pry out and discover something to blame in a neighbor, and that explain and pervert it in the worst way; as is done now especially with the precious Word of G.o.d and its preachers.