1528 and 1538.*)
Short and final speech by D. M. Luther.
I have let the booklet of the visitation go out again, and have removed and changed some of the pieces in it, which were necessary at the beginning, to give way for the sake of the weak, who are now no longer, nor should they be, especially in this principality and in our closest neighbors, because the word of God now seems clear and powerful, so that no one can excuse himself. What Satan and his followers will lie and blaspheme against this, we will pay no attention to. God and His Church are served by this, so it is enough for us, and we give thanks to our dear Lord God, who has called us to such service and made us capable of it.
Larger and first preface by D. Martin Luther.
1. how divine and salutary it is to visit the pastors and Christian congregations through intelligent and skillful people, is sufficiently shown to us by both new and old testa
ment. For so we read that St. Peter went about in the Jewish country, Apost. 9,32. and St. Paul with Barnabas, Apost. 15,36, also went through all the places where they had preached. And in all his epistles he shows how he is diligent for all churches and pastors, writes letters, sends his disciples, and also walks himself. Just as the apostles, Apost. 8, 14, when they heard how Samaria had received the word, they sent Peter and John to them. And in the Old Testament we also read how Samuel went about to Ramah, to Nobe, to Galgal, and so on, not for the pleasure of walking, but for the love and duty of his office, and for the need and thirst of the people; as Elijah and Elisha did when we read in the books of Kings. Christ Himself also did this work most diligently before all, so that He did not keep a place on earth where He laid His head that would have been His own, Matth. 8, 20. He also began this in His mother's womb when He went over the mountains with His mother and visited St. John, Luc. 1, 39.
(2) Which the ancient fathers, the holy bishops, also diligently practiced in ancient times, as much of it is still found in papal laws. For from this work originally came the bishops and archbishops, according to which each was commanded to visit and visitate much or little. For actually a bishop is called an overseer or visitator, and an archbishop who is over these overseers and visitators; therefore that every parish priest should visit, wait and look after his parishioners as they teach and live there, and the archbishop should visit, wait and look after such bishops as they teach; Until finally such an office has become such a worldly, splendid rule, where the bishops have made themselves princes and lords and have ordered such a visiting office to a provost, vicar or dean. And afterwards, when provosts and deans and canons also became lazy noblemen, this was ordered to the officials, who plagued the people with summonses in money matters and visited no one.
3. Finally, since it could not fall any worse, Junker Official also stayed at home in the warm room and sent about a rogue or boy, who ran around in the country and in cities, and where he heard something through bad mouths and after-talkers in the taverns of men or women, he reported it to the Official; He then attacked them according to his office of oppression, and raked and scraped money, even from innocent people, and deprived them of honor and good reputation, from which came murder and misery. That is why the sacred send or synodus has remained. Summa, such noble work fell and nothing remained of it, except that people were charged and banished for money, debt and temporal goods, or a divinum ordinem,*) to teach from the antiphons and versicles in the churches. But how to teach, to believe, to love; how to christ-
How to care for the poor, how to comfort the weak, how to punish the savage, and what else belongs to such an office has never been thought of. They have become vain junkers and spendthrifts, who devour what is theirs and do nothing, yes, vain harm for it. And so this office, like all holy, Christian, old doctrine and order, has also become the devil's and antichrist's mockery and jugglery with horrible, frightening destruction of souls.
4 For who can tell how useful and necessary such a ministry is in Christendom? By the harm that has come of it since the time it fell and perished, it may be seen. No doctrine has remained right or pure, but so many abominable factions and sects have arisen as the monasteries and convents, through which the Christian church has been completely suppressed, faith has been extinguished, love has been turned into quarrels and war, the gospel has been put under the bank, the works of men, doctrine and dreams have ruled instead of the gospel. Of course, the devil did well, because he had brought such a ministry down and under himself and erected vain spiritual larvae and monks' calves, so that no one resisted him; so that it is a great trouble, if the ministry goes on rightly and diligently, as Paul complains to the Thessalonians, Corinthians and Galatians, that even the apostles themselves had to send their hands full with it. What then should the idle, lazy bellies create here?
Accordingly, if the gospel has now mercifully returned to us by the abundant, unspeakable grace of God, or if it has come to us first, and has risen again brightly, by which we have seen how miserable Christendom is confused, scattered and torn apart; we would also have liked to see the same right office of bishop and visitor, as being of the highest necessity, established again; but because none of us had been called to it or had a certain command, and St. Peter does not want to create anything in Christendom, unless it is certain that it is God's business, 1 Peter 4:11. Peter does not want to create anything in Christianity, unless it is certain that it is God's business, 1 Petr. 4, 11, no one may refuse to do it before the others.
(6) Then we have played the part of conscience, and have held to the loving ministry which is common and commanded to all Christians, and have humbled ourselves.
Only with humble and diligent request to the Most Serene, Highborn Prince and Lord, Lord John, Duke of Saxony, Archmarshall and Elector of the Holy Roman Empire, Landgrave in Thuringia, Margrave of Meissen etc., our most gracious Lord, as the sovereign and our certain temporal authority, decreed by God; that His Electoral Grace, out of Christian love, as they do not owe according to temporal authority, and for the sake of God, for the good of the Gospel and the miserable Christians in His Holiness the Electorate of Saxony. Graces, out of Christian love, as they are not obliged to do according to worldly authority, and for the sake of God, for the good of the Gospel and the benefit of the wretched Christians in Your Lordship's lands. Grace lands, graciously wanted to demand and appoint several capable persons to such office. Which then His Electorate. Grace have thus graciously done and arranged by God's good pleasure and have commanded such to the four persons, namely: the strict, honorable Mr. Hans, Noble von der Planitz, Knight etc.; the respectable, highly learned Mr. Hieronymus Schürf, the Right Doctor etc.; the strict and firm Asmus von Haubitz etc. and the respectable Mr. Philipp Melanchthon, Magister etc. God grant that it may be and become a blessed example for all other German princes to follow fruitfully; which also Christ will reward abundantly in the end, amen.
In the preface of the 1539 edition of this instruction of the visitators, placed in Duke Henry of Saxony's principality, the following is written instead of the decision §§ 5 and 6:
And so now the Serene, Highborn Prince and Lord, Duke of Saxony, Landgrave in Thuringia and Margrave of Meissen etc., our gracious Lord, now and after the death of Duke George, H. F. G.'s brother, at such a venerable age, so graciously, wonderfully and with great abundance of divine graces, all blessed benediction and blessings endowed by God the merciful, heavenly Father, that H. F. G. want this doctrine of the holy Gospel of Jesus Christ, our Saviour, and the pure, divine truth, to be preached, taught and faithfully spread, as before in some, so now and in all your Princely Grace lands and principality; S. F. G. have granted the same to the Holy See. F. G. have followed the same example of the Elector of Saxony, our most gracious lord, S. F. G. Cousins, and for the order of church and religious matters, for the propagation of the pure Christian doctrine, also have sent out vi-
The following are appointed as sitators for this beginning and first visitation: the venerable, highly learned, honorable, strict and respectable, Mr. Justus Jonas, Doctor of the Holy Scriptures, Provost of Wittenberg; Melchior von Creitz, Amtmann of Colditz and Leisnig, Doctor of Law; M. Georg Spalatin; Caspar von Schönberg auf Reinsperg and Rudolph von Rechenberg. God grant that it may be and become a blessed example for all other German princes to follow fruitfully, which Christ will also reward abundantly in the end, amen.
And since H. F. G. has commanded us to preach the same Gospel of Christ, the same pure doctrine of grace, which leads the whole true Christian church in unity and uniformity, and to teach it in all churches, assemblies, parishes etc. have issued the same instruction of the visitators to the pastors, which first went out in the Electorate, for the sake of unity and uniformity of doctrine, also with the same words, at the beginning and first planting of the Gospel in print, according to which all pastors, pastors, deacons, preachers, church servants are to be directed with the doctrine in their preaching ministry, with the services and ceremonies.
Therefore, as Peter the Apostle concludes his epistle, we wish that the God of all grace, who through His Gospel has called us to His eternal glory in Christ, may always graciously be with us in this work that we have begun, through His Spirit, assistance, divine protection, protection, grace and blessing, and that He may fully prepare, strengthen, and establish all God-fearing hearts in the knowledge of the blessed Gospel and the pure divine truth. To the same dear Father and God, the imperishable, invisible and only wise, be glory and praise from eternity to eternity, amen.
7. But because the devil, through his poisonous, useless mouths, can leave no divine work undefiled and unscabbled, and already has much to master and condemn in it through our enemies; so that even some boast that our doctrine has repented us and we have gone back and recanted - and if God wanted such their boasting to be right, and our recanting to be valid with them, they would certainly have to come to us much more than we to them, confirm our doctrine and recant their thing! - I have caused all this to be reported to our most gracious Lord by the visitators and in writing, after I have discussed it with them.
The purpose of this publication is to show publicly by means of printing that we do not act in a conceited way in the corner, but that we want to seek and suffer the light cheerfully and securely.
8) And although we cannot let this go forth as a strict commandment, so that we do not raise new papal decrees, but as a history or story, and also as a testimony and confession of our faith, we nevertheless hope that all pious, peaceful pastors, who are earnestly pleased with the gospel and have a desire to keep it unanimously and equally with us, as St. Paul teaches. Paul teaches, Phil. 2, 2. that we should do; will not ungratefully and proudly despise such diligence of our sovereign and most gracious Lord, in addition to our love and good will, but willingly submit to such visitation without compulsion, according to the way of love, and live peacefully together with us until God the Holy Spirit starts better things through them or through us.
(9) But if some would wilfully oppose it and want to make a special thing without good reason, as one finds wild minds, which out of pure malice cannot bear anything in common or the same, but are unequal and obstinate in heart and life, we must let them depart from us like chaff from the threshing floor, but and for their sake not leave our like; although in this we also do not want to leave our most gracious Lord's help and counsel untried. For although Sr. Although His Grace is not commanded to teach and to govern spiritually, they are nevertheless obliged, as secular authorities, to see to it that discord, mobs, and rebellion do not arise among the subjects; just as the Emperor Constantine demanded that the bishops go to Nicaea, since he did not want to suffer, nor should he suffer, the discord that Arius had caused among the Christians in the empire, and kept them to united doctrine and faith.
(10) But God, the Father of all mercies, through Christ Jesus his dear Son, grant us the spirit of unity and power to do his will. For though we be most perfectly one, yet have we all hands full to do good, and to stand in divine strength. What should it be
What would we become if we wanted to be at odds and unequal among ourselves? The devil has not become pious nor good until now, nor will he ever. Therefore let us watch and be careful to keep spiritual unity, as Paul teaches, in the bond of love and peace, amen.
A piece of the preface of the 1545 edition on the instruction of the visitators to the pastors in Naumburg Abbey:
They themselves confess and must confess that a strong reformation is necessary in the church. For this is what I myself heard said to Rome 34 years ago: If there is a hell, Rome is built on it. And some Curtisans said: It cannot stand like this, it must break. Therefore, in 1521 at Worms, the empire put forward several articles and denounced Emperor Carl, asking for a free Christian council. But nothing could be raised with the pope until he had to break, and several estates of the empire, princes, lords and cities, had to do this even in their own countries, as has been said, out of great unavoidable necessity, to undertake a visitation and reformation.
Since God, the Father of all graces, has not only given the laudable monastery of Naumburg His word of salvation, but also a right faithful bishop, the Venerable Lord, S. Nicolaus von Amsdorf, with the approval of the sovereign, our most gracious Lord, Duke Johann Friedrich, Elector of Saxony etc. etc., who is graced with all episcopal virtues by God, who alone makes us capable and, as St. Paul says, without His grace, no one is able to do anything. Paul says that without His grace no one is able by himself to do even the least good work: it is time that the visitation is also carried out and that the parish priests are visited everywhere and appointed Christianly, so that the poor souls of their archpastor, Christ Jesus, may hear the voice and be cared for and maintained all the more diligently; for, praise God! in such work of visitation nothing else is sought but God's glory and the salvation of the souls. To which work, in addition to the Lord Bishop, are also appointed by our most gracious Lord, the Elector and Prince, the worthy Mr. Justus Menius, pastor and superintendent at Eisenach, and Mr. Heinrich von Einsiedel, so that it may be begun everywhere in God's name and out of proper command and calling by known and certain persons. May the same almighty, benevolent God give His Holy Spirit to it, so that it may flourish in the most beautiful way and bear much fruit that will last forever, amen.
1636 L. 23,11-13. 13) Instruction of the visitators to the parish priests etc. W. X, 1912-1914. 1637
Register of Instruction:
From the teaching.
Of the ten commandments.
About the right Christian prayer.
From tribulation.
Of the Sacrament of Baptism.
Of the Sacrament of the Body and Blood of Christ.
Of right Christian repentance.
Of the right Christian confession.
Of right Christian atonement for sin.
Of human church order.
Of matrimonial matters.
From free will.
Of Christian freedom.
From the Turk.
From daily exercise in the church.
From the right Christian ban.
From ordinances of superattendents.
Of schools; of the first, other and third pile.
The brackets are missing in the 1528 edition, while the smaller font is found only in the first edition of 1528 and has been omitted in subsequent editions. D. Red.
From the teaching.
(1) Now we find in the doctrine, among others, especially this fault, that, though some preach of the faith by which we are to be justified, yet it is not sufficiently shown how one is to come to faith, and almost all omit a piece of Christian doctrine, without which also no one can understand what faith is or means. For Christ speaks, Luke 3, v. 8 (Luc. 24, 47), "that one should preach repentance and forgiveness of sins in His name. But many now speak only of forgiveness of sins, and say nothing or little of repentance, since without repentance there is no forgiveness of sins; nor can forgiveness of sins be understood without repentance. And if forgiveness of sins is preached without repentance, it follows that people think they have already obtained forgiveness of sins and thereby become secure and fearless. Which is greater error and sin than all the errors before this time; and indeed it is to be feared, as Christ says, Matt. 12, Cap. 45 (Luc. 11, 26), "that the last shall be worse than the first.
2 Therefore we have instructed and admonished the pastors that they should preach the gospel in its entirety, as they are obligated to do, and not one thing without another. For God says, Deut. 4:2, that one should not do anything to his word or from it. And the present preachers
reproach the pope for having added many things to the Scriptures, which, alas, is all too true! These, however, who do not preach repentance, tear a great deal from the Scriptures and say of the flesh and such little things; although they are not to be concealed in due time for the sake of tyranny, to defend Christian liberty. But what is this but, as Christ says, Matt. 23:24, "swallowing gnats and swallowing camels"? So we have admonished them to diligently and often exhort people to repentance, to have remorse and sorrow for their sin, and to be afraid of God's judgment. And that they also do not neglect the great and necessary part of repentance; for both John and Christ punish the Pharisees more severely for their holy hypocrisy than common sinners. So the preachers should punish the common man for his gross sins, but where there is false holiness, they should exhort him much more severely to repentance.
(3) For though some think that nothing should be taught before faith, but that repentance should be taught out of and after faith, lest the adversaries should say that this former doctrine is revoked, yet it must be considered that since repentance and the law also belong to the common faith, for one must first believe that there is a God who threatens, commands, and terrifies, etc. - so it is for the common, coarse man,
Let such pieces of faith remain under the name of repentance, commandment, law, fear, etc., so that they may understand all the more differently the faith of Christ, which the apostles call fidem justificantem, that is, which justifies and takes away sin; which faith does not do from commandment and repentance, and yet the common man is misled about the word "faith" and asks questions without benefit. The common man is misled about the word "faith" and raises questions without benefit.
Of the ten commandments.
(4) Therefore they shall preach the Ten Commandments often and diligently, and shall interpret them, not only showing the commandments, but also how God will punish those who do not keep them; even as God has often punished such in time. For such examples are written to be held up to the people: as the angels spoke to Abraham, saying to him, Gen. 19:12, how God would punish Sodoma and burn it with hellish fire. For they knew that he would tell his descendants so that they would learn to fear God, Gen 18:19.
(5) They shall also punish some special vices, such as adultery, drunkenness, envy and hatred, and show how God has punished them, so that he may show that he will undoubtedly punish them much more severely after this life, if they do not mend their ways here. And so the people are to be provoked and admonished to the fear of God, to repentance and contrition, and the safe and fearless life is to be punished. This is why St. Paul says, Romans 3:20: "Through the law comes knowledge of sin"; and knowledge of sin is nothing other than true repentance.
(6) Then it is profitable to preach faith, that whosoever repents and mourns of his sin, he should believe that his sins are forgiven him, not for our sakes, but for Christ's sake. Wherefore the penitent and affrighted conscience receives peace, consolation, and joy, when it hears that our sins are forgiven for Christ's sake, that is, the faith that makes us righteous before God. And let people diligently admonish that this faith cannot be without earnest and true repentance and fear before God, as it is written, Ps. Ill, 10. and Sir. 1,
16: "The beginning of wisdom is to fear God"; and Isaiah says in the last chapter, v. 2: "From whom alone does God see a frightened and contrite heart? This is to be said often, so that people do not get into false delusions and think they have faith, when they are still far from it. And it should be pointed out that only in faith can there be true repentance and sorrow for their sin. The other, where there is no repentance, is a painted faith. For true faith should bring comfort and joy in God. Such comfort and joy is not felt where there is not repentance and terror; as Christ, Matt. 11:5, says: "To the poor the gospel is preached." These two are the first pieces of the Christian life: repentance, or contrition and sorrow, and faith, by which we obtain forgiveness of sin and become righteous before God, and both shall grow and increase in us.
The third part of Christian life is to do good works, as: Chastity, loving your neighbor, helping him, not lying, not cheating, not stealing, not killing, not being revengeful, not taking revenge with your own violence etc. Therefore the ten commandments are to be preached again diligently, in which all good works are written. Therefore, good works are not only called good to the neighbor, but also good that God has commanded them; therefore they are pleasing to God. God is also not pleased with those who do not do them, as Micah 6:8 says: "O man, I will show you what is good and what God requires of you, namely: to do judgment, yes, to do what is right; to have faith to do good to your neighbor and to walk in fear of God."
8 The first commandment of God teaches to fear God, for God threatens those who do not respect Him. It also teaches to believe and trust in God, for God promises to do good to those who love Him, that is, to those who do good to Him; as Isaiah 64 and 2 Corinthians 2:9 say: "Eye hath not seen, nor ear heard, neither have entered into the heart of man; these things hath God prepared for them that love Him.
The other commandment teaches not to take God's name in vain. But this is
To use God's name rightly, yes, to call upon Him in all needs, physical or spiritual, as He commanded, Ps. 50:15: "Call upon Me in the time of trouble, and I will save you, and you shall praise Me." And God says in the same Psalm that this is the right service, so that one can serve Him: to call upon Him and ask Him to help; at the same time also to give thanks to Him for His good deeds. For God says there: "You shall praise me"; item v. 23: "He who offers thanks praises me, and this is the way that I show him the salvation of God." Here also the pastors and preachers should exhort the people to pray. For this is the fulfillment of this commandment: to pray, that is, to call upon God for help in all temptations; and they are to teach the people what praying is and how one should pray.
About the right Christian prayer.
(10) First, teach them that God commanded to pray. Therefore, as it is a great sin to strike to death, so it is also a sin not to ask or desire anything from God. This commandment should be a just incentive for us to pray, because God is not only so kind that he wants to help those who ask, but also gives permission to ask, Luc. 18, v. 1, and in many other places; which the priests should hold up to the people. If there were a prince who not only gave what was desired of him, but commanded everyone to ask what was needed, he would be considered a gracious lord and would ask much of him. For the more we ask, the more he gives; as he says, [Eph. 3:20: "He is able to do more than we ask or understand"; and Isa. 65:24: "Before they call, I will hear them"].
Luc. 7, 47., of Magdalene: "Therefore much will be forgiven her, because she will do much good to me."
11) Secondly, they should indicate that God has also promised to hear us, Matth. 7, 7. Luc. 11, 9: "Ask and you will receive; seek and you will find; knock and it will be opened to you"; item: "Ask and it will be given to you. We should rely on such a promise and not doubt that God will hear our request, as Christ did.
Marc. 11, 24: "Therefore I say to you: All things whatsoever ye shall ask in your prayers, believe that ye shall receive, and it shall be done unto you."
(12) Neither shall it deter us that we are sinners: for he heareth us not because of our merit, but because of his promise. Thus it is written in Micah 7:20: "Thou wilt be faithful to Jacob, and kind to Abraham, as thou swarest unto our fathers of old." But the prayer of the sinner and hypocrite is not heard, who has not repented of his sin and hypocrisy. For the same is spoken of in the 18th Psalm, v. 42: "They call, but there is no helper; to the Lord, but he does not answer them."
(13) But those who repent and believe that God forgives them for Christ's sake should not be deterred by their past sin and hypocrisy. For God does not want despair, but He wants us to believe that He will hear us and help us. Therefore, the pastors should teach the people that faith is necessary for prayer, if God wants to hear us, as Jacob says in Chapter 1, v. 6 ff: "But let him pray in faith, not doubting; for he who doubts is like a wave of the sea driven and moved by the wind. Such a man only do not think that he will receive anything from the Lord." This is not prayer, if one says a lot of Pater-Noster (Our Father) or Psalms, and beats them into the wind, does not pay much attention to it, does not think that God will hear it, and does not wait for God's help. Yes, such a one has no God at all and goes to him, as Psalm 115 (v. 6) says: "His God has ears and does not hear"; that is, he makes up for him a God who does not hear.
(14) Third, they shall instruct the people that one may desire something from God, temporal or eternal; yea, they shall admonish them that every man reproach God for his affliction. One is oppressed by poverty, another by sickness, a third by sin, a fourth by unbelief and other afflictions. Therefore many seek help; one from St. Anthony, the other from St. Sebastian etc. Whatever it is, help should be sought from God alone. And even if God has already forgiven the help, we should not therefore
to refrain from asking, as we learn in Luc. 18, 1. ff; for God exercises our faith in this way. Even if God does not give what we desire, we should not doubt that he has heard our request; but we should know that even if he does not give it, he will give something else, something better. We should leave this up to him and not determine the time and measure for him. How long did he draw up Abraham and the other fathers before the promised land was given to them? There are enough examples in the Scriptures. (Ps. 12, 6. Sir. 1, 28. ff. Is. 65,24.)
The third commandment teaches to keep the holiday holy. Although God has not commanded us to keep the outward celebration as the Jews do, so that no manual work is done on it, nevertheless, some celebrations are to be held so that people hear and learn God's word and have some time to come together etc.
The fourth commandment teaches to honor parents and to be obedient to them. Here the promise should be diligently held up to the young people, since God promises in the other book of Moses in the 20th, v. 12: "Whoever honors his parents shall live long," that is, it shall go well with him in all life. He that dishonors his parents and disobeys them shall have misfortune; as Cham was betrayed by his father Noah, Gen. 9:25, for his father said, "Cursed be Canaan, and be a servant of all the servants of his brethren"; as Absalom fared ill, who drove out his father; for Absalom finally hanged himself on an oak tree, as is read in the other book of Samuel, Gen. 18:9.V. 9; how Jacob betrayed Reuben by sleeping with his wife, Gen 49:4, because his father said, "You shall not be chief, for you have gone up to your father's bed, and there you have defiled my bed by going up to it" etc.
(17) For it is useful to teach people that all welfare and misery come from God. Welfare to those who fear God and keep His commandments; misfortune to those who despise God. Yes, even though God sends misfortune to the pious, He still helps them and often comforts them physically, not only with spiritual goods, as the 34th Psalm, v. 20,
says: "The righteous must suffer much, but the Lord helps him out of all"; and the whole 37th Psalm teaches: "Do not be angry with evil. And it is a great mistake not to drive people to hope for and desire all bodily goods from God. For in such things faith should be exercised.
(18) Nor is it necessary to disputes subtly about merit, whether God gives it for the sake of our works? It is enough to teach them that God demands such works and gives reward, because He promised it, without our merit.
(19) It is necessary to teach that God forgives sin without all our works for Christ's sake. For God is so hostile to sin that no creature's work can suffice for it. Only the Son of God had to be sacrificed for it.
20 Many cry out without reason: good works deserve nothing. It would be much better to urge people to do good works and to drop the sharp disputations. For it is true that God gives good things for the sake of His promise, not for the sake of our works; but still, good works that God has commanded must be done. Therefore, one should seriously reproach the rude people, how severely God punishes with all kinds of accidents those who do not honor their parents. For God causes them to fall into disgrace, poverty, sickness and other evils.
21 Here one should also teach, as parents are obliged to train their children to the fear of God, to teach them God's word and to let them learn it. Thus Solomon says in his Proverbs, chapter 23: "Folly is inborn in the heart of a child; the rod of punishment takes it away"; as also St. Paul, Eph. 6, 4, says: "And ye fathers, provoke not your children to anger, but bring them up in discipline and admonition unto the Lord." The example of this is Eli, whom God punished and expelled from the priesthood for not raising his children in earnest, according to the first part of Samuel in chapter 2, v. 30 ff. Youth has never been more wicked than now, as we see how little they obey, how little they respect their parents; therefore, no doubt, many plagues, wars, riots and other evils are coming into the world.
22. in this commandment also belongs that one should
honor the age; item, that the priesthood, who serve us with God's word, be honored. For they are ministers of God's word, and we have God's word through them; as St. Paul writes, 1 Tim. 5:17: "Let the elders, who are well to do, be counted worthy of double honor, especially those who labor in the word and in doctrine."
Item, that one should be obedient to the authorities. Now St. Paul, Rom. 13, 6. 7., listed three things that belong to the authorities. The first, bullet; therefore we should give them all our support, money and labor of the body. The other, fear, is that we heartily fear the authorities, that even though the authorities cannot punish our disobedience, we know that God, who established and maintains the authorities, will punish it. That is why all rebellious people have been punished; as Paul says, Rom. 13, 2: "Whoever opposes the authorities opposes God's order; but those who oppose will receive judgment upon themselves." So also Solomon says in Proverbs 24, v. 2 ff: "My child, fear the Lord and the king, and mingle not with the rebellious: for their calamity shall be sudden; and who knoweth when both calamities shall come?"
(24) It is also profitable to set before the people the examples where God punished the rebellious, as Dathan and Abiram, as it is written in the fourth book of Moses, 16:31, who sat against Moses. For the earth rent under them, and opened her mouth, and swallowed them up, and their houses, and all the people that were with Korah, and all their substance; and they went down alive into hell with all that they had, and the earth covered them. For this fire went out and devoured the two hundred and fifty men who offered the incense. Abimelech, when he sat down against Gideon's sixty-nine sons, was at last, as it is written in the book of Judges, 9, 5, 53, and in 2 Samuel, 11, 21, thrown from a tower before Tebetz by a woman with a piece of a mill on his head, so that his skull was broken. Zebah, who brought Israel from David when they were running in the other part of Samuel, 20:22, had his head cut off afterwards. Absalom, the
The king Zamri, who rebelled against his father David, was finally hanged on an oak tree, as it is written in 2 Sam. 18:9. Zamri or Zimri, who made a covenant against his master King Elah of Israel and slew him, was king no longer than seven days, because King Amri of Israel besieged him in Tirzah. And when Zamri saw that the city should be taken, he went into the palace, and burned himself with the king's house: as it is written, 1 Kings 16:3, 10, 15 ff.
25 We also see publicly that God does not leave any crime unpunished; for murder never goes unpunished, as Christ also says, Matth. 26, 1. 2: "Whoever takes the sword shall perish by the sword", that is, whoever takes the sword on his own initiative, without the command of the authorities, shall be punished. There are many such sayings in Scripture; they should be diligently impressed upon the people, as this one, in the Proverbs of Solomon, 16, v. 14, and Cap. 20, 2: "The king's wrath is a deadly messenger, but a wise man will propitiate him"; item: "The king's terror is like the roaring of a young lion; he who angers him sins against his soul."
26 The third thing we owe to the authorities is honor. For what is it that we think that when we have given rent and interest, or labor of the body, to the authorities, we have paid them? But God demands a much higher service from us towards the authorities, namely honor. This is, first, that we recognize that the authority is from God, and that through it God gives us much greater goods. For if God did not maintain authority and justice in the world, the devil, who is a slayer, John 8:44, would commit murder everywhere, so that our lives, wives and children would not be safe anywhere. But God maintains authority and thereby gives peace, punishes the wicked and prevents them, so that we may feed our wives and children, educate the children in discipline and the knowledge of God, be safe in our homes and on the streets, so that one may help the other and come to the other and live with him. These are vain heavenly goods, which God wants us to look at and recognize that they are God's gifts, and
wants us to honor the authorities as His servants, to show gratitude to them, because God gives us such great goods through the authorities.
(27) Therefore, whoever would see God in the authorities would love the authorities dearly; whoever would see these goods that we have received through the authorities would give thanks to the authorities from the bottom of his heart. If you knew that someone had saved your child from death, you would thank him heartily. Why then are you not grateful to the authorities who save you, your children and your wife from daily murder? For if the authorities did not prevent evil, when would we be safe? Therefore, when you look at your wife and child, remember: These are God's gifts, which I may keep through the authorities. And as you love your children, so you shall love the authorities. And because the common man does not recognize such goods, peace, justice, punishment of the wicked, they should be diligently explained and often remembered.
28 Secondly, the highest honor is to pray heartily for the authorities, that God may give them grace and understanding to rule well and peacefully; as St. Paul taught in 1 Timothy 2:1-3: "I exhort, therefore, that first of all we make supplication, prayer, intercession and thanksgiving for all men, for kings and for all authorities; that we may lead a quiet and tranquil life in all godliness and honesty. For this is good, and also acceptable in the sight of God our Savior"; and Baruch, Cap. 1, 11. ff: "Pray for the life of King Nabuchodonosor of Babylon and his son Balthazar, that their days may be as the days of heaven on earth, and that God may give us strength and enlighten our eyes, that we may live under the shawl and protection of King Nabuchodonosor of Babylon and his son Balthazar." For since peace is a divine good, we should ask and desire it from God.
29 Some say: How can authority be from God, since many have come to rule by unrighteous force than Julius, and the Scripture calls Nimrod a hunter, because he was very fierce, Gen.
10,9. Answer: Since St. Paul, Rom. 13,1, says that authority is from God, one should understand, not that authority is thus a decree of God, as murder or other vices are decreed by God; but one should understand that authority is a special order and business of God; as the sun is created by God, or as the marriage state is instituted by God. And as a wicked man who takes a wife not of good opinion abuses marriage, so also a tyrant abuses God's order, as Julius or Nero. Nevertheless, the order by which justice and peace are maintained is a divine creation, although the person who abuses the order does wrong.
(30) The preachers should also faithfully remind the authorities to keep their subjects in peace, justice and protection, to defend the poor, widows and orphans and not to keep them like cattle. As God commanded Jeremiah, Jer. 7, 2. ff, to preach to all the people of Judah with the promise to dwell with them. So also Paul writes, Col. 4, 1: "Lords, what is right and equal, prove to your servants, knowing that you also have a Lord in heaven." This same Lord will well meet wicked authorities in his time. For Rehoboam, the son of King Solomon, was a mighty king and greatly afflicted his people, as was given him by his young rulers. When the people asked for relief, King Rehoboam gave them this answer: "My smallest finger shall be thicker than my father's loins. Now my father has put a heavy yoke on you, but I will put it on you even more. My father chastised you with whips; I will chastise you with scorpions. Then all Israel fell from King Rehoboam, so that he alone reigned over the children of Israel who dwelt in the cities of Judah"; as it is said in the first part of the Kings in the 11th chapter, v. 4. 10. 11. and kept only one tribe. For king Jeroboam had ten tribes; as is also written in the same part of the 11th chapter, v. 3.
(31) However, the subjects should be diligently instructed to be obedient and submissive to harsh authorities, as St. Peter also says in his 1st Epistle.
at 2, v. 18, teaches: "You household servants, be subject to the lords with all fear, not only the kind and gentle, but also the rude." For God still lives, who said in the 5th book of Moses at the 32nd, v. 35: "Vengeance is mine, I will repay." The same will find the unkind authorities.
(32) Some also doubt whether, in matters concerning the possession of goods or the punishment of the wicked, the laws made by emperors or pagans should be used? item, whether thieves should be hanged? since the Law of Moses teaches otherwise, Ex 22:1 ff. Therefore let it be known that we may well use, and rightly keep, the laws of the emperors; as St. Peter writes in his 1st epistle on the 2nd chapter, v. 13 ff.: "Be subject to all human order for the Lord's sake, whether to the king as the ruler, or to the guardians as the ambassadors from him, for the vengeance of evildoers and the praise of benefactors."
(33) Just as we are not commanded to be circumcised, neither are we commanded to keep the ordinances of judgment found in Moses. Thus the apostles say, Apost. 15:10, "Let not the burden of the law be laid upon the Gentiles," and the Gentiles must not become Jews, but may well remain Gentiles, that is, they may keep the Gentile order in the worldly government, dividing the goods, not as Moses divides them; punishing, not according to Moses' law, but according to their law.
34 Moses commanded, according to the books of Exodi, Levitici, Numbers and Deuteronomy, to give the tithes only to the priests, but we are to give the tithes to whom our authorities have appointed them. Moses says, Deut. 21, 17: The eldest or firstborn son shall have two parts of the inheritance; but we shall divide inheritance according to our rights. Moses teaches, 2. B. Cap. 22, v. 1 ff, "Thieves are to be punished in such a way that they give back one part twofold and one part fourfold. In such cases, we may follow our law of the land. But it would be good if theft were punished with distinction and not too severely; for it is often experienced that very small thefts are punished just as severely as large ones. For the sake of peace, old laws should not be taken away, even if they are already severe. It
The ancients, too, who made such laws, knew well that our people, who are wild, need severe punishment.
For this reason, each one should have his own right, for this is a degree of Christian freedom, as St. Paul says, Col. 3:11: "A Christian is not a Greek, a Jew, circumcised, foreskin, unbeliever, scythe, servant, free, but all and in all Christ. So also St. Paul, Rom. 13, 1, confirms pagan rights, since he teaches that all authority is from God, not only with the Jews, but also with the Gentiles; item, that one should be subject to all authority, not only Christian, but also pagan. But all laws should have this measure, that they teach, as Paul, Rom. 13, 3, says, to praise good works and punish evil. Even though they punish more severely than Moses, they are not unjust.
This is written because there are some who cry out against the common law of the land about tithing, hanging, and the like, which partly caused the uprising twelve years ago (1525). Such screamers should be punished as rebels. For we should fear all worldly laws and orders as God's will and law. For Solomon says, Proverbs 16:10: "Prophesy is in the lips of the king," that is, what the rulers order or give according to law should be kept as if it were God's order. Of which much is written, Rom. 13, 1. ff. The other commandments are interpreted by Christ Himself, Matth. 5.
37 Here the people shall also be admonished that they will faithfully pay and pay the interest with which each is burdened. And even though some contracts would be burdensome, everyone is still obliged to pay because of his duty and the obedience they owe to the authorities, so that the common peace of the land may be preserved. For what is it but to pay interest or debt, and to commit robbery and murder? Moreover, especially those who boast of their Christian name should show love, willingly bearing all burdens, giving where they do not owe, paying where they would be wronged, not seeking revenge by their own violence, as Christ teaches in Matt. 5:39. And such honor we should give to the
holy gospel, that we should pay faithfully, lest the holy gospel should be blasphemed and reviled; as is done by these, who, under the pretense of the holy gospel, suppose themselves to be free from interest and other worldly burdens. sFor let authorities abolish unrighteous burdens, usury, and unreasonable encumbrances; for they are bound to punish what is unjust, and to protect what is right, Rom. 13.]
From tribulations.
(38) To the third part of the Christian life, that is, to good works, belongs also the knowledge of how to keep oneself in affliction. First, teach people that all afflictions, not only spiritual but also bodily, as poverty, sickness, danger to children, danger to goods, death of livestock, hunger, are sent to us by God; for the cause that God may admonish us with them and provoke us to repentance; as it is written in 1 Cor. 11:32: "If we are afflicted by the Lord, we are punished, that we be not condemned with the world."
Now it is not enough that we know that God sends us such things, but we should also be taught to call upon God in them and trust that He will help. As is taught above about prayer, as God says in the 50th Psalm, v. 15: "You shall call upon me in tribulation, and I will hear you."
(40) Besides all this, let the people be admonished how weak man is, and how the devil always dares to provoke us to evil, that he may bring us to temporal and eternal shame and misery. For Christ says, John 8:44, that the devil is a killer. So Peter says, 1 Ep. 5, 8: "The devil walks about like a roaring lion, seeking someone to tear apart." Therefore we should always stand in the fear of God, watch and pray that God will rule and protect us; for this is the right exercise of faith, to fight with prayer against such danger. Thus says Christ, Luc. 21, 36: "Be ye therefore always valiant, and pray."
(41) We have given this instruction to the pastors, exhorting them to practice these most noble parts of the Christian life, which we have listed here as repentance and faith,
The people of the world have been trying to present good works to the people clearly and correctly, and have dropped many other things that the poor people do not understand very well.
Of the Sacrament of Baptism.
42. baptism shall be held as before, that they baptize infants. For since baptism signifies the very thing that circumcision signified, and one has circumcised the children, let them also baptize the children. And as God says that He will take the children who are circumcised in protection and protection; for thus God says, Gen. 17:7, 8: "That I may be your God, and of your seed after you"; item: "And I will be their God": so also in God's protection are the children who are baptized. Therefore, God should be earnestly invoked on such a promise.
(43) Let even the rude be taught that baptism brings with it such great benefits, that is, that God wants to be the child's protector and guardian and to take care of the child. But so that the bystanders understand this prayer and word in baptism, it is good that one baptizes in German.
(44) From time to time, when the sacraments are preached, people should be admonished to consider their baptism and be taught that baptism does not only mean that God wants to accept childhood, but the whole life; and that baptism is not only a sign for children, but also stimulates and admonishes the elderly to repentance; for repentance, contrition and sorrow are signified by water baptism. Baptism should also awaken the faith that the sins of those who repent of their sins have been washed away and forgiven. For this faith is the perfect baptism.
(45) Of the Chrism or Chresem, [as an unnecessary free thing,] one should not quarrel; for the right [necessary] Chresem, so that all Christians are anointed by God Himself, is the Holy Spirit. As one reads Is. 61, 1. and Eph. 1, 17.
Of the Sacrament of the Body and Blood of the Lord.
46. of the sacrament of the true body and blood of our dear lord jesus christ, these three articles are to be presented to the people.
are held. First, that they believe that in the bread is the true body of Christ and in the wine the true blood of Christ. For thus the words of Christ in the evangelists, Matth. 26, 26., Marc. 14, 22. ff. and Luc. 22, 19. ff. read: "This is my body"; and "drink from it, all of you; this is my blood of the New Testament, which is poured out for many, for the remission of sins." So also Paul says in 1 Cor. 10:16: "The bread which we break is the body of Christ divided." Where now not the true body, but the word of God alone should be understood, as some interpret it, it would not be a distribution of the body of Christ, but of the word and spirit alone. Paul also says in his epistle, Cap. 11, 29, that this food should not be considered common food, but the body of Christ, and punishes those who take it without fear as common food.
The priests should also read what the ancients have written, so that they may better instruct themselves and others. Hilarius also speaks in the 8th book of the Holy Trinity that one should not doubt that there is the true body and blood of Christ, because Christ said so. And it is to be considered that such a great miracle (miracle) does not happen because of the priest's merit, but because Christ has thus ordered that his body be there when one communicates; as the sun rises daily, not because of our merit, but because God has thus ordered it.
The other article is: That they teach the people that it is right to take both forms. For after the holy gospel, praise God, has come to light, we have clear testimony of this, namely, that both forms of the sacrament are to be administered and taken; for Christ has so ordained, as the three evangelists Matthew, Mark, and Lucas indicate. St. Paul also gave it to them before time, as can be seen from 1 Cor. 11, 24. 25. And it is not for any man to change such a divine appointment; for no man's last will is to be changed either, as St. Paul writes in Gal. 3, 15; much less is God's own last will to be changed.
Accordingly, we have instructed the pastors and preachers to teach such a doctrine of the gospel, of both forms, straightforwardly and freely before everyone, whether strong, weak, or stiff-necked, and in no way to approve of the one form, but to punish it as unjust and contrary to the institution and last will of our Savior and Lord Jesus Christ. So that this doctrine may be practiced freely, purely and publicly.
Nevertheless, no one can be forced to believe, nor can his unbelief be enforced by commandment or force, since God does not like forced service and wants to have only voluntary servants, and people are found to be of various minds and abilities, so that it has been or still is impossible to agree on certain measures or persons to whom such two forms should be given or refused according to the teachings of Christ.
For this reason, although we may easily teach the doctrine purely and freely, as Christ Himself taught it, we have not been able to place the practice and application of such doctrine in certain measures, ways, or persons; for the general use of one form has been hard on the people, and there may still be some who doubt such practice with some difficulty. Therefore, one must also leave the day its twelve hours and command the matter to God.
However, because this article expires daily and concerns the conscience, so that the pastors are not left entirely without all instruction, we have left this following manner and instruction, at God's counsel, to try until the Holy Spirit gives better.
First of all, as it is now indicated above, that in all ways and all things the doctrine is to be firmly held, and it is to be preached and made known straight away, that both forms of the sacrament are to be used according to Christ's institution. And such doctrine shall both go and remain unchanged for the weak and stiff-necked and for everyone.
On the other hand: But where there are weak people who have not heard of it before, or who have not been sufficiently instructed and strengthened with the sayings of the gospel, and thus without stubbornness, out of stupidity and fear of their conscience, could not receive both forms, they may be allowed to enjoy one form for a while, and where they desire it, a priest or preacher may give it to them. The reason for this is that it does not detract from the doctrine of both forms.
The first time, the first time, the first time, the first time, the first time, the first time, the first time, the first time, the first time, the first time.
Just as Christ tolerated many things from His apostles that were unjust, as when they wanted to burn the Samaritans with fire, Luc. 9, 54, 55; item, when they quarreled about the authorities, Matth. 30, 24, 25. In the same way, they were not able to bear or do much at that time, when they did not yet have the Holy Spirit, John 16:12, and fled from death and were afraid of the Jews to confess Christ when He was dead, Cap. 20:19. 20, 19. And still today God tolerates many things from us, and in others means to tolerate, which is unjust or too little, as weak faith and other infirmities, Rom. 14, 1. and 15, 1.
But because in all of this the teaching of such pieces is nevertheless preserved and nothing is taught against it, love excuses and bears all such imperfect customs of teaching.
Item: It is also unkind, even unchristian, to force such weak ones to take both forms, or to refuse one form; for by doing so they are forced to sin, namely, if they take both forms against their conscience, then they confess it afterwards and atone for it as a great heresy; as we have often experienced. Again, they also consider it heresy if they should not take the same form according to their custom; so that on both sides their weak faith complains of great sins, as heresy, although falsely. Which is much worse than that they do not show full obedience or practice to the doctrine of both forms for a time; as St. Paul, Rom. 14:23, says: "He that condemneth himself in that he eateth is condemned."
Item, so Paul tolerates circumcision and Jewish food, because the teaching of freedom of all food went free next to it; which freedom to teach and keep was also God's command and order; and yet the custom remained with the weak, because nothing was taught against the teaching.
(50) But where there are obstinate ones who neither learn nor want to do it, one should not give them a form, but let them go; as St. Paul did not want to have Titus circumcised, Gal. 2:3, 4, because the Jews insisted on it and wanted to condemn freedom. For such obstinate ones are not only imperfect in the use of doctrine, but they also want to condemn the doctrine and have it wrong; this is not to be suffered nor tolerated. For the doctrine must run straight and pure, and henceforth it must also be more in use.
because they have been sufficiently recognized and some have suffered a great deal as a result.
Although the works and customs slowly creep or creep, run or jump. But which ones are weak or stiff-necked, the pastor, who knows the people and deals with them daily, must notice, and can easily notice if they are kind-hearted people who would like to go to the sermon and learn, and also put themselves right for it. But the rough and wicked, who do not respect preaching, should never be counted as weak, no matter how high they pretend to be.
The third article, which is also most important, is to teach why the sacrament should be used and how it should be used skillfully.
First, the pastors should teach the people how great a sin it is to desecrate the sacrament and not use it properly. For Paul says, 1 Cor. 11, 27: "They are guilty of the body and blood of Christ," and says, v. 29: "They take it away from them as punishment"; item, v. 30: "Many are also sick because of it, and many have died among Christians." For God says in the other commandment, Exodus 20:7, "Whoever dishonors His name, let him not be held innocent." Without a doubt, this dishonor, which is done in the body and blood of the Lord, will not go unpunished. This should be diligently held up to the people to avoid this sin, to provoke them to fear, repentance and correction. Therefore, those who are in public sins, adultery, gluttony, and the like, and do not desist from them, should not be admitted to the sacrament.
Secondly, no one shall be admitted to the sacrament unless he has first been to the priest. He shall hear whether he has been properly instructed in the sacrament, whether he needs advice in any other way, [or is such a person who is seen and known to be well-informed. For if the priest himself or preacher, who deals with it daily, wants to go to the sacrament without confession or interrogation, it shall not be forbidden to him herewith. The same is to be said of other prudent persons who know how to report themselves well, lest a new papal compulsion or necessary custom arise from such a practice.
We should and must be free to have confession. And I D. Martin myself go to confession several times without confession, so that I do not make a necessary habit for myself in my conscience; but again, I need confession and do not want to do without it, mostly for the sake of absolution, that is, for the sake of God's word; for the young and coarse people must be drawn and instructed differently, neither the understanding and practiced people.
54. After this it should be taught that only those are well qualified for the sacrament who have right remorse and sorrow for their sin, and who have a frightened conscience. For rough, fearless people should not go to it; for it is written, 1 Cor. 11:25, 26: "This do, as often as ye do it, remembering me."
Now, to remember the death of Christ is not only to hear the history preached, but to be terrified that God shows such wrath against sin that He kills His own Son for it; and no angel, no saint could do enough for sin, but Christ, who is God Himself, had to sacrifice Himself etc. Oh how severe punishment will come upon those who hold sin in low esteem, when they hear that God holds it in such high esteem! Whoever then has a right memory of the death of Christ, let him receive the Sacrament and seek comfort; not that the outward enjoyment comforts the heart, but it is a sign of comfort and forgiveness of sins, which sign exhorts the heart to believe that God forgives sin to one who repents. And the heart should be admonished and awakened to believe not only by the enjoyment of the Sacrament, but also by the words that are with the Sacrament. For in the words God promises forgiveness of sin: "This is my body, which is given for you"; item: "This is the cup of the New Testament," that is, of the new promise, of the promised righteousness, of eternal life, "in my blood, which is poured out for many for the forgiveness of sin." So they obtain forgiveness of sin, not by outward usufruct, but by faith awakened by the words and signs.
(56) Let the people also be warned that this sign is not only for the awakening of faith, but also for us.
to love, as St. Paul says, 1 Cor. 10, 17: "There is one bread and one body, because we are all partakers of one bread", that we should not bear envy and hatred, but all care for one another, helping one another with alms and all kinds of other services that God has commanded us.
This admonition should be given often. For what is this but to revile the body of Christ, to bear envy and hatred, and to show no love, and yet to be kept a member of Christ?
Of right Christian repentance.
Repentance is also counted as a sacrament, because all sacraments signify repentance; and also because of several other causes, which are not necessary to relate here. Now we have indicated above that it is necessary to preach repentance and to punish the fearless nature that is now in the world and partly comes from an unrighteous understanding of faith. For many, who have heard that they should believe, and all their sins be forgiven them, make up a faith for themselves, and think that they are pure; and thereby they become impious and secure. Such carnal security is worse than all the errors that have been before this time. Therefore, when one preaches about faith, one should always teach the people where faith is and how to get it. For true faith cannot be where there is not true repentance and true fear and dread of God.
This piece is very necessary to hold against the people. For where there is no repentance and sorrow for sin, there is no true faith. Thus it is written in the 147th Psalm, v. 11: "The Lord is pleased with those who fear him, who wait for his goodness." Also, God Himself says to Ezekiel, Cap. 3, 18, that if the preachers do not punish the error and sin of those they teach, He will take their souls from their hands. God pronounces such a judgment on these preachers who comfort people and speak much of faith and forgiveness of sin, but do not speak of repentance, godliness and God's judgment. Such preachers are also punished by Jeremiah, Cap. 6, 14, where he says, "one
shall not believe them that cry: Peace, peace; if God be angry, and be not peace. Yes, it is to be feared that God will punish these preachers and disciples severely for the sake of such certainty. For this is the sin about which Jeremiah cries, Cap. 6, 15: "They have not known shame"; and St. Paul, Eph. 5, 5-7, condemns those who live without pain of heart in a secure wild nature, and says: "Know this, that no fornicator, or impure, or covetous man, who is an idolater, has inheritance in the kingdom of Christ and God. Let no man deceive you with vain words: for because of these the wrath of God cometh upon the children of unbelief. Therefore, do not be their fellow-genes."
60) Now true repentance is to have heartfelt remorse and sorrow for one's sin and to be heartily afraid of God's wrath and judgment. This is called repentance and recognition of sins; item, the death of the flesh is also called repentance in the first place. Thus repentance has many names in Scripture. Some, when they speak of mortification, understand it only as keeping the flesh in check, which is more a work of a new life; before which work must be the mortification of the flesh, which is nothing else than true repentance. Item, some speak thus: One must recognize that the whole nature is bad etc. Such words are right, but some think that if they can think this outright, they will know themselves, and thereby only become more wicked. But it is much another thing to know oneself, and through the law comes knowledge of sin. For this means recognizing sin, repenting and suffering because of it, and being terrified from the heart before God's wrath and judgment. How David recognized sin when Nathan the prophet came to him and punished him, 2 Sam. 12, 13. For David also knew beforehand that he had sinned, but he had not yet repented; therefore he did not have the right knowledge of sin.
It is also a high speech, which the beginning laymen do not understand: to recognize nature, that everything about us is sinful. For it does not soon come to pass that a man is afraid of all his good works, and sins even in good works; as
For Solomon says, Ecclesiastes 7:21: "There is not a man on earth who does good and does not sin."
61. but teach the children to walk by the benches: so teach repentance and contrition in gross sins, which we all understand. Punish gluttony, unchastity, envy and hatred, avarice, lying and the like, and provoke people to repentance, holding them up to God's judgment and punishment and the Scriptures as examples of how God has punished sin. But before the hypocrites, since it is necessary, do not forget the wrath and punishment of God against the false worshippers or hypocrites who blaspheme God's name with their holy pretense.
(62) Some think that because God makes right repentance in our hearts, we should not exhort people to it. It is true that God works right repentance, but he works it through word and preaching. And as one exhorts people to faith, and God works faith through such preaching: so also one should exhort and urge to repentance, and command God in whom He works repentance, for He works through preaching. Thus Moses says, Deut. 4:24: "God is a consuming fire," so that the preaching of God's judgment and wrath works repentance in us.
63 So this is the first part of repentance, remorse and sorrow. The other part is to believe that sins are forgiven for Christ's sake, which faith brings about good intentions. So with faith we obtain forgiveness of sin, as St. Paul said, Rom. 3:25, 26. But such faith, as is often said, cannot be where there is not first repentance and sorrow; for repentance without faith is Judas', Matt. 27:4, and Saul's repentance, 1 Sam. 15:24, Cap. 31:4, which is despair, just as faith without repentance is presumption and carnal security, as will follow.
(64) It has been taught before that there are three parts of repentance, namely, repentance, confession, and atonement. Now we have spoken of the first part, that repentance and sorrow should be preached everywhere, and that the knowledge of sin and death should be called repentance and sorrow; it is also good that these words, repentance and sorrow, should be used. For these words are easy and clear to understand.
Of right Christian confession.
The papal confession is not commanded, namely, to tell all sins, which is also impossible, as it is written in the 19th Psalm, v. 13: "Who can know how often he sinneth? forgive me the hidden faults. But people should be admonished to confess for many reasons, especially those cases in which they need counsel and which weigh them down the most.
(66) Neither shall any man go to the holy sacrament, except he be specially questioned of his pastor, whether he be sent to the holy sacrament? For St. Paul says, 1 Cor. 11:27, that those are guilty of the body and blood of Christ who take it unworthily. Now not only those who take the sacrament unworthily, but also those who give it to the unworthy with diligence, are dishonoring it. For the common people run to the Sacrament for the sake of habit, and do not know why the Sacrament should be used. Those who do not know this should not be admitted to the sacrament.
67 For the use of the sacrament in such interrogation, people should also be admonished to confess, that they may be instructed where they have erroneous cases in their conscience, so that they may receive consolation where right repentant hearts are, if they hear absolution.
68] In particular, absolution, which is completely silent in the priesthood, should be abundantly expressed to the people in the sermon, that it is a divine word, in which the sins of each one in particular are forgiven and absolved, and thereby the faith is strengthened and moved. etc. But as long as it remains free, it is not forbidden to those who want to use the same absolution, and perhaps would rather have it from their pastor than from a public church person than from another, and perhaps cannot do without it. Again, those who are well reported in the faith and in the teachings of Christ, who want to confess to God alone and take the sacrament, should not be forced any further, for each one takes it on his conscience; as St. Paul says, 1 Cor. 11:28: "Let a man examine himself" etc.].
Of the right Christian atonement for sin.
69) Satisfaction for our sin is not one of our works, for Christ alone has been sufficient for our sin.
And this piece of repentance belongs to the forgiveness of sin and faith, that we know and believe that our sins are forgiven us for Christ's sake. In this way, it is necessary to teach this article.
[Therefore one should diligently condemn the pardon taught in the papacy with all its appendages, as: Purgatory, Mass, pilgrimages etc.] For this is not to be counted among our atonements, but it is Christ's atonement, who has atoned for us in this matter and has done enough without any action on our part. And rather, it belongs to faith that we know that Christ Himself atoned for our sin; for it is not enough that one knows that God wants to punish sin, and that one bears repentance for sin; but one must also know that God wants to forgive sin for Christ's sake: and that one obtains such forgiveness with faith, if one believes that God wants to forgive sin for Christ's sake. For there must be repentance and faith together, for repentance without faith brings despair, as in Judas and Saul; so also one cannot have true faith without repentance.
70 This is what you should hold against people. First of all, people should be put in fear. For this is the great wrath of God against sin, that no one can do enough for sin except Christ, the Son of God. This should make us rightly appalled that God is so harshly angry at sin, and Christ's word is well to be considered, Luc. 23:31: "If this be done in the green wood, what shall become of the dry?" So if Christ had to suffer for our sins, how much must we suffer if we do not want to repent but despise God's wrath?
Summa: Whoever cannot improve, let him take before him briefly and roughly the two pieces, death and life, which must be grasped. Dying comes from sin, Genesis 2:17 and Romans 6:23: "Death is the
wages of sin. Therefore, people should first of all diligently imagine such great wrath of God, that he has punished sin with it and still punishes it, and threatens to punish if one does not mend his ways; Ps. 7:13: "If you do not repent, he has sharpened his sword. For coarse, crude people forget such wrath and do not consider that they must die if they sin. Therefore they must be reminded, and Moses with his horns or shining, that is, let God's law come upon them, that they may be terrified of dying and God's wrath. For God's wrath and death cannot be revealed except through the law, Rom. 3:20, therefore the law must be enforced harshly and sin must be cut off. Now those who are struck by such horns of Moses and become humble and terrified before such wrath of God that they feel or care to feel death; these are the ones who have received repentance and sorrow. For to feel God's wrath and the sting of death is to bite off laughter or to take pleasure in sins. This part "to die" is to be understood roughly enough, namely, contritio (repentance), mortificatio (death), that is, to be terrified of death, to be terrified of God's wrath.
72. then let the other piece follow and let it be diligently proclaimed to such people that it is not enough for such dying or fear of dying, but God rather wants life than death, as Ps. 30, 6. says: "His wrath lasts for a moment, but desires that one live"; and Ezekiel, Cap. 33, 11: "Live I, saith God, I would not that the sinner should die, but that he should live again. "etc. Now here belongs the dear Christ, who comes after Moses and strangles death for us etc. But those who do not fear death and Moses' horns,
They certainly do not desire life and Christ. As we see before our eyes, how the mob despises both the gospel and the law; asks nothing whether they can live or must die. "These cannot and should not be preached to, for they are swine and dogs that tread down the sanctuary and tear us apart, Matth. 7:6.
And so one should provoke people to faith; even though we have earned nothing but condemnation, yet God forgives us without
our merit, for the sake of Christ. This is satisfaction. For by faith we obtain forgiveness of sin, believing that Christ has been sufficient for us; as John says, 1 Ep 2:2: "He is the propitiation for our sins, and not for ours only, but also for the whole world.
Of human church order.
It can be seen that much evil comes from immodest preaching of church ordinances. Therefore, the pastors are admonished to be more diligent about the things that are necessary, such as Christian repentance, as mentioned above, faith, good works, fear of God, praying, not blaspheming God, honoring parents, honor parents, honor children, honor the authorities, do not envy, do not bear hatred, do not harm or kill anyone, chastity, live chastely in marriage, do not be stingy, do not steal, do not get drunk, do not lie, do not abuse anyone. For such things are more necessary than eating meat on Fridays and the like, even though they are right in the sight of God and in the conscience.
(74) Nevertheless, let the people be instructed to speak modestly of such church ordinances. For some church ordinances are made for the sake of good order and peace; as St. Paul says, 1 Cor. 14:40: "Let all things be done properly in the church." Therefore the feast days, as Sundays and some more, should be kept according to the custom of every parish priest. For the people must have certain times when they come together to hear God's word.
The parish priests shall not quarrel whether one keeps a holiday and the other does not: [but each shall keep his custom peacefully until it is properly changed or compared;] but that they do not abolish all holidays. It would also be good for them to celebrate in harmony the Sundays of Annunciation, Purification, Visitation of the Blessed Virgin Mary, St. John the Baptist, St. Michael the Apostle, and St. Magdalene; for these feasts have already passed away and cannot easily be restored.
In particular, the feasts of Christ Day, Circumcision, Epiphany, Easter, Ascension, and Pentecost are to be observed; but whatever unchristian legends or songs are found in them, which feasts are thus ordered, are to be avoided; for one cannot teach all the pieces of the Gospel at once; therefore such teaching is divided into the year. Just as in a school one orders Virgil to be read on one day and Homer on the other. In the week before Easter, too, the usual celebration is to be held, at which the Passion is preached, and it is not necessary to change such an old custom and order; although it is also not necessary to have the Passion of Christ at the same time. However, people should be taught that such celebrations are held for the sole purpose of learning God's word. And if a man has manual labor to do, he may do it. For God does not require such church discipline of us other than for the sake of teaching, as St. Paul, Col. 2:16, says: "Let no one, therefore, make you conscience about food or drink or about any day other than a holiday.
(76) Above such ordinances, which are made for the sake of good order, there are others, which are made to be special worship, so that God may be reconciled and grace obtained: as, fasting, not eating meat on Fridays. Now Christ teaches, Matt. 15:9, that such ordinances are of no use in reconciling God, for he says: "They serve me in vain, because they teach such doctrines, which are nothing but the doctrines of men." St. Paul also teaches in this way, 1 Tim. 4, 1. where people make ordinances of the opinion that they are doctrines of the devil. Also St. Paul, Col. 2, 16, says: "Let no one judge you because of such an order," that is, let no one make such ordinances, and let no one teach that it is sin to break such ordinances; let no one teach that it is God's service to keep such ordinances. The apostles also broke them, Matth. 12, 1. But one should tell the people that one does not break such an order with the weak people who have not yet been taught, so that they do not become angry; for one should not do anything to the detriment of love, but use everything to increase love. For St. Paul speaks, 1 Cor. 13, v. 2:
"If I had faith to lift the mountains from one another, and had not love, I would be nothing."
Here also the people are to be taught what difference there is between church order and secular authority law. For all secular authorities are to be kept, because secular authorities do not order a new worship, but make order for peace and discipline. Therefore they should all be kept, unless they command to do contrary to the commandments of God, as if the authorities commanded to leave out the gospel or certain things. In these cases one should keep the rule, Apost. 5, 29: "One should be more obedient to God than to men."
78. Masses for the souls and other masses for sale should not be held. For if the masses, vigils and the like were to apply, one could put away sin by works. Now Christ alone is the Lamb of God, as St. John the Baptist says, John 1:29, who takes away the sin of the world. Moreover, the masses are instituted for the living and not for the dead, to partake of the body and blood of Christ and to commemorate Christ's death. Now no one can ever commemorate Christ's death except those who are alive.
The priests also know from other writings how to keep to the Canon, and there is no need to preach much about it to the laity. Some sing German, some Latin masses; which we allow to happen. But it is considered useful and good, where most of the people do not understand Latin, to hold German masses there, so that the people may hear the singing and other things that are read all the better; as St. Paul says, 1 Cor. 14:16: "But if you bless in the Spirit, how shall he who stands in the place of the layman say Amen to your thanksgiving, since he does not know what you say. You give thanks well, but the other is not improved by it." Now Paul also says in the same place, v. 26, "Let it all be done for correction."
On high feasts, such as Christmas Day, Easter, Ascension, Pentecost, or the like, it would be good to use some Latin chants for the mass, according to the Scriptures. For it is an inconvenience to always sing one chant.
1666 L. 23.46^9, III. Hauptst. - 0. from the father-our esp. 1. request. W. X, 1951-1953. 1667
sing. And whether one already wants to make German songs, so that no one will be guilty of this without having the grace to do so.
(81) Although it is said that in order that the people may hear and learn God's word, one may and should keep several holidays, it is not the opinion that one should thereby confirm and praise the invocation and intercession of the saints. For "Christ Jesus alone is the mediator who represents us" (1 Tim. 2, 5.), as John, 1 John 2, 1, and St. Paul, Rom. 8, 34, indicate.
But the saints are righteously honored, so that we know that they are presented to us as a reflection of divine grace and mercy. For just as Peter, Paul and other saints of our flesh, blood and weakness were saved by God's grace through faith, so we receive comfort from these examples that God will also take our weakness into account and grant it to us if we believe in Him, as they did, and call upon Him in our weakness.
The glory of the saints also consists in this, that we practice and increase in faith and good works, as we see and hear from them that they have done. Therefore, by the examples of the saints, people should be provoked to faith and good works; as Heb. 13:7 says: "Remember your predecessors who have told you the word of God, whose outcome look and follow their faith." So St. Peter exhorts the women, 1 Petr. 3, 5. ff., to follow their mother Sarah in the adornment of the heart, in the gentle and quiet spirit, and says: "So also the holy women of old adorned themselves, who put their hope in God, and were obedient to their husbands, as Sarah was obedient to Abraham, and called him Lord; which daughters ye have become, if ye do well, and be not so timid."]
"and do not be afraid of some abomination."
The state of marriage.
The parish priests are to teach the people diligently about marriage, as God has established it; therefore, we are to ask and hope for God's help in all marital disputes.
For since God has instituted and blessed marriage, Genesis 2:18, 23, husbands and wives are to provide themselves with all the grace and help of God in all their needs. Thus Solomon says in the Proverbs of Chapter 18, v. 22: "He who finds a wife finds something good and draws a favor from God"; just as discipline is to be kept in marriage, and one is to bear and exercise patience and love toward the other, Eph. 5, 22. ff., so that they may not be divorced from each other, nor one leave the other, as, Matth. 19, 6. 9., Christ Himself speaks.
(85) And because we find that in many things Christian liberty is frivolously and defiantly abused, and causes trouble and discontent without any necessity, the pastors should teach and act modestly and sensibly in matrimonial matters, concerning the degrees of kinship and the like. For as St. Paul teaches us, Gal. 5:13, Christian liberty is not given for any man to seek or to atone for his own pleasure or vanity in it, but to live and walk in the service of his neighbor with a free conscience. "Ye are," saith he, "called to liberty; but let not such liberty give place to the flesh." If, however, the parish priests are mistaken or uncertain in such cases, they should seek advice from other scholars or have the matter brought to the attention of M.G.H.'s officials or chancery, according to the order given to them.
From free will.
Many also speak immodestly of free will, which is why we have written this short lesson on it: Man has a free will of his own accord to do or not to do external works, driven by law and punishment; therefore he is also able to do worldly piety and good works of his own accord, given and received by God for this purpose. For Paul calls it, Gal. 2, 16, "righteousness of the flesh," that is, what the flesh or man does by his own power. If man works righteousness out of his own strength, he has a choice and freedom to flee evil and to do good. God also demands such external
The law was made to prevent outward transgression"; and 1 Tim. 1, 9: "No law is given to the righteous, but to the unrighteous and disobedient, to the godless and sinners"; as if St. Paul wanted to say: we cannot change the heart by our own strength, but we can prevent outward transgression. It should also be taught that God is not pleased with a desolate, pagan life, but God demands such righteousness from everyone and also punishes such a desolate life severely with all kinds of worldly plagues and eternal punishment.
But this freedom is prevented by the devil. For if man is not protected and governed by God, the devil drives him to sin, so that he does not keep even outward piety. This is necessary to know, so that people may learn what a weak, wretched man is who does not seek help from God. We should recognize this and ask God for help, so that He may ward off the devil and protect us and give us proper divine gifts.
88. secondly, man cannot by his own power purify the heart and work divine gifts; as, true repentance of sin, true and not imaginary fear of God, true faith, heartfelt love, chastity, not being revengeful, true patience, eager supplication, not being stingy etc. Thus says St. Paul, Rom. 8, 7. i Cor. 2,14.: "The natural man cannot work anything divine"; does not see God's wrath, therefore he does not fear it rightly; does not see God's goodness, therefore he does not trust and believe Him rightly. Therefore, we should constantly pray that God will work His gifts in us. This is what Christian piety means.
Of Christian freedom.
Some also speak immodestly of Christian liberty: in that people sometimes think that they are thus free, that they should have no authority, that they should not give what they owe. Others think that Christian freedom is nothing other than eating meat, not confessing, not fasting, and the like.
The preachers are to punish such clumsy delusions of the people and give instruction that serves for correction and not for sacrilege.
91 Now Christian liberty is first of all to be free from the power of the devil, that is,] Forgiveness of sins through Christ without our merit and cooperation through the Holy Spirit. This freedom, if it is interpreted correctly, is very comforting to pious people and stimulates them to love God and to Christian works. For this reason it should often be said of this piece, thus: "Those who are not preserved by the Holy Spirit, the devil has power over them, drives them to great vices and disgraces; makes an adulterer out of one, a thief out of another, a death-slayer out of a third; as can be seen that many who fall into such disgraces do not know how they got there, but the devil drove them to it. This is called the prison of the human race. For the devil does not rest, and is a death-slayer, and watches that he may destroy us, both body and soul, and takes pleasure and delight in our destruction.
Christian freedom, on the other hand, means that Christ has promised us the Holy Spirit to govern and protect us against such devilish power. Thus Christ himself says, John 8:36: "You will be free when the Son sets you free.
Here the people are to be exhorted to fear, to consider the great danger they are in, that no one is safe from sin and disgrace unless God protects him. On the other hand, they are also to be comforted and exhorted to faith and supplication, that they may be protected by the Holy Spirit against the devil. Just as it is commanded by Christ to pray, Luc. 22:40,45: "Ask that you may not fall into temptation." For the devil is not a small and weak enemy, but "the prince of the world," as Christ himself calls him, John 12:31, Cap. 14:30 and Cap. 16:11, and "a god of this world," as Paul says, 2 Cor. 4:4. Therefore we have to contend, as St. Paul writes, Eph. 6, 12., "not with flesh and blood, but with princes and mighty men, with the world rulers of darkness, with the spirits of wickedness under heaven." But this is
Our consolation is that, as St. John, 1 Ep. 4, 4, says, "He who is in us is greater than he who is in the world. This piece of Christian liberty should often be practiced, thereby provoking people to fear and believe. For there is no piece of Christian teaching that brings greater joy to devout hearts than this piece, since we know that God wants to govern and protect us in this way. As Christ promised, Matth. 16, 18: "The gates of hell will not be able to resist it.
The other part of Christian freedom is that Christ does not bind us to the ceremonies and judicial ordinances of the Law of Moses, but that Christians may use the judicial ordinances of all countries; the Saxons Saxon law, the others Roman law. All such ordinances, if they are not contrary to God or reason, God approves and confirms, as stated above. And it is written, Rom. 13, 1: "All authority is from God"; not only Jewish authority, but also authority of all countries; and St. Peter, 1 Ep. 2, 13, says: "Be subject to all human order."
The third piece of Christian freedom concerns human church discipline, such as fasting, feasting and the like. This is necessary to know, that keeping such order does not help to attain godliness before God; as Christ says, Matth. 15, 9: "They honor me in vain with the commandments of men. Of this piece, however, we have indicated above that there are three kinds of church ordinances.
96. some which may not be kept without sin; as the statute by which marriage is forbidden. Such ordinances should not be kept, because "one should be more obedient to God than to men", Apost. 5, 29? Thus St. Paul calls it, 1 Tim. 4, 1, doctrine of the devil. Moreover, Christ Himself rebukes such teachings that command to sin, Matth. 15, 3. ff.
97 The other ordinances are made, not to obtain grace or to do enough for sin; nor that it is necessary to keep them, but that they are useful: as to celebrate Sunday, Easter, Pentecost, Christmas; which time is ordered, that the people may know when they are together.
and learn the Word of God; not that it is necessary to keep such a time, or that it is sinful to do manual labor at it; but because everyone knows such a time, it is good to keep it, to come together and learn.
The third ordinances are made to obtain grace for our sin, such as fasting, not eating meat on Friday, praying the seven times, and the like. Such opinion is against God; therefore one may also drop such commandments; for St. Paul calls it devil's doctrine, 1 Tim. 2, 1. ff., to keep or demand such order of opinion, that thereby grace is acquired; or that they are necessary to obtain grace from God.
From the Turk.
(99) Some preachers also cry out against the Turk: one should not resist the Turk, because revenge is forbidden to Christians. This is seditious speech, which should not be tolerated or permitted. For the authorities have been given the sword and the power and commanded to punish all murder and robbery; therefore they are also obliged to defend with war those who start wars against the law and commit robbery and murder. This revenge is not forbidden, for St. Paul says, Rom. 13, 4, "let the authorities be avengers of God," that is, ordered and commanded by God, who also shows God help in times of need. But revenge is forbidden to Christians, which is not carried out by the authorities, not even by order of the authorities. And as the Scripture forbids the Christians special and individual revenge of their own, so it commands revenge of the authorities and calls the revenge, which is done by the authorities, "God's service"; yes, the best alms is to repel murder with the sword, as God commanded, Gen. 9, 6: "Whoever sheds the blood of man, his blood shall be shed again."
100 Some also say that we should not defend the faith with the sword, but that we should suffer as Christ did, as the apostles did etc. Then it is to be known that it is true that those who do not rule are to suffer for themselves, each one in particular, and not to defend themselves, just as Christ himself did not suffer.
For he had no temporal authority and rule, nor did he want to have it, as he would not let the Jews raise him up as a king, John 6:15. But the authorities are to protect their own against unjust violence. Such unjust violence is done for the sake of faith or other things. And because authority should honor good works and punish evil ones, Rom. 13,4. 1 Petr. 2, 14, it should also defend those who want to take away worship, good order, justice and judgment. Therefore, it is incumbent upon us to defend against the Turks, who not only seek to destroy the land and rape and murder women and children, but also to take away the law of the land, the worship of God and all good order, so that those who remain may not live safely in the future, and so that their children may be raised to discipline and virtue.
For this reason, an authority should primarily ensure that justice and respectability are maintained in the countries, so that the descendants do not live in a lewd manner. For it would be far more grievous for a pious man to see his children die than for them to have to adopt Turkish customs. For the Turks neither know nor respect respectability. The mighty take other people's goods, wives and children according to their will. The common man also respects no marriage obligation, taking wives and casting them out as they please; they sell the children. Such customs, what are they but vain murder? The Hungarians are well experienced and good witnesses of this, when they fight against the Turks, that they admonish themselves in this way: Even if the Christian faith is nothing, it is still necessary that we fight against the Turks for the sake of our wife and child. For we would rather be dead than see and suffer such shame and fornication against our own. For the Turks drive people to market, buy and sell them, and use them like cattle, whether male or female, young or old, virgin or legitimate, so that the Turkish people are disgraceful. Therefore, the preachers should exhort the people to ask God to protect us from such angry people, and they should teach the people how it is proper worship to fight against them by order of the authorities.
From daily exercise in the church.
Furthermore, because in many places the old ceremonies have been abandoned and little is read or sung in church, this has been arranged, as follows, how it should be kept in churches and schools, and especially in places where there is a lot of people, as in cities and towns. First, three psalms may be sung early every day in church, in Latin or German. And the days when there is no preaching, a lection may be read by a preacher, namely, Matthew, Lucas, the first epistle of St. John, both of St. Peter, St. James, several epistles of St. Paul, both to Timothy and Titus, to the Ephesians, Colossians. And when these are finished, one should start again from the beginning. And the one who reads the lection should then exhort the people to pray a Lord's Prayer for common needs and especially for what is happening at this time, as for peace, nourishment, and especially for God's grace to protect and govern us. After that, the whole church may sing a German hymn and the preacher may read a collecte.
In the evening, it would be good to sing three vesper psalms, in Latin and not German, for the sake of the students, so that they would be accustomed to Latin. Then the pure antiphons, hymns and responsories. After that, a lection in German should be given from the first book of Moses, from the book of Judges, from the book of Kings. After the lection, one should pray the Our Father. Then sing the Magnificat (the Canticle of Mary, Luc. 1,46-55.), or
Te Deum laudamus, or Benedictus (the hymn of praise of Zachariah, Luc. 1, 68-79.), or Quicunque vult salvus esse (the Athanasian Creed) or pure kr6oe8 (prayers), so that the youth also remain with the Scriptures. After that, the whole church should sing a German chant and the priest should finally read the Collecte.
In small places where there are no disciples, it is not necessary to sing daily, but it would be good for them to sing a little when one wants to preach.
105. during the week you should preach on Wednesday and Friday.
106. A pastor should also be diligent to preach useful and not heavy books. That faith also be preached in such a way that righteous Christian repentance, God's judgment, the fear of God, and good works, as indicated and explained above, are not neglected; for without repentance one cannot have or understand faith.
On feast days, preaching should be done in the morning and at vespers. In the morning the Gospel, in the afternoon, because the servants and young people come to church, we think it is good that on Sunday afternoons the ten commandments, the articles of faith and the Lord's Prayer are preached and interpreted constantly. The ten commandments, by which the people are admonished to fear God; then the Lord's Prayer, so that the people know what they are praying.
108. After this, one should preach the articles of faith and diligently show the people these three main articles, which are written in faith, creation, redemption and sanctification. For we consider it useful to teach about creation so that people know that God still creates, feeds us daily, makes us grow etc. This is to exhort people to believe that we ask God for food, life, health and such bodily necessities. After that, people should be taught about salvation, how our sins are forgiven through Christ. To this shall be added all the articles of Christ, how he was born, died, rose again etc. The third article, sanctification, is from the work of the Holy Spirit. There the people are to be admonished to ask that God rule and keep us through His Holy Spirit; and to be shown how weak we are and how horribly we fall, where God through the Holy Spirit draws us and keeps us. We will be shown how weak we are and how horribly we fall where God, through the Holy Spirit, draws us and keeps us.
(109) And when the Ten Commandments, the Lord's Prayer, and the faith are preached on Sundays, one after another, then marriage and the sacraments of baptism and the altar should also be preached with diligence.
110. there should be also to this sermon, to
For the sake of children and other simple-minded ignorant people, the Ten Commandments, Our Father and the Articles of Faith are spoken from word to word.
(111) Preachers should also refrain from all profanity and punish vices in general.
of those who hear them; do not preach from those who do not hear them, but from the pope, bishops and the like, without warning the people and giving examples. For those have not yet overcome the pope, who make themselves believe that they have overcome him.
[But the pabstry with its appendages they shall condemn vehemently, as it is already condemned by God, just like the devil and his kingdom. For Pabstism, as the kingdom of the Antichrist, through the devil, persecutes the Christian church and God's word atrociously under the name of the Christian church, so that the true Christians will not be deceived by their lies and sham. And as little as the devil and his papists refrain from blaspheming Christ and his word, so little should the preachers be silent or refrain from punishing their lies and idolatry, so that the people are always kept in warning against the Antichrist and the devil's lies. Otherwise, they shall not paint anyone in particular to revile or to make an example of, unless quite publicly either judged by God, or condemned by the church, or punished by the secular court etc.].
112. on the feasts, as Christ Day, Circumcisionis (Circumcision), Epiphany, Easter, Ascensionis (Ascension), Pentecoste (Pentecost
In the afternoon, one should preach about the feasts (or other feasts held according to the custom of each parish). [As such will probably be appropriate.]
The feasts of Christmas, Circumcision, Epiphany, Easter, Ascension, and Pentecost, as indicated above, shall also be observed. The celebrations of Holy Week, Maundy Thursday and Holy Friday, on which the Passion is to be preached, are also to be held in moderation, as indicated above. However, the people should be taught about the sacrament, so that they do not run to it for the sake of habit, but that they
otherwise in the year, when God admonishes them, they should go to the Sacrament, so that it would not be bound to any time.
There are some rude, unintelligent people who cry out against such celebrations, which should not be allowed. For such celebrations are prescribed, because people cannot be taught the whole Scripture on one day, but the pieces of the doctrine are divided up, so they are to be taught at a certain time. As in the schools Virgil is to be read on one day, and Cicero ordinarie (usually) on the other, as indicated above. But how the celebration should be held without disbelief, a skilful preacher can well indicate. The celebrations should also be held peacefully, so that, where some bad celebrations have taken place, they do not cause much trouble.
Since it is also an anomaly that the chants are the same at all feasts, it would be good to sing the Latin Introit *), Gloria in excelsis Deo (Glory to God in the highest), Hallelujah, the pure sequences, Sanctus, Agnus Dei at the glorious feasts. Otherwise, on Sundays, we leave it as every parish priest does with Christian ceremonies. But it would be good to exhort the people to receive the sacrament. No one is to be admitted to the reception of the sacrament unless he is first interrogated and questioned, so that no dishonor is done to the body of Christ, as indicated above. Also, the various ways of celebrating masses, until they can be brought into uniformity as much as possible, should not cause great agitation and annoyance; since even among the papacy there is greater inequality and diversity in all the churches, and sometimes three or four masses are sung at once, so that a
*A psalm that was sung in the old church when the clergy and the congregation entered the church, alternating between the clergy with the singers and the congregation, which responded between the verses with a corresponding antiphon. Later, under the papacy, when this solemn entrance into the church ceased, only the antiphons and the first verse of these psalms were sung, as the Roman Church still does in its masses. Our Sundays are still named from the opening words of the antiphons belonging to these psalms (Esto mihi; Invocavit etc.).
D. Red.
been great clamor, and yet no one has moved, and not yet.
It should also be held with the corpses, that a chaplain and a churchman go along, and the people are admonished on the pulpit to go along, and at the funeral to sing the German song: Mitten in dem Leben, be sung.
We also hear that it is unseemly to preach about the six weeks that women keep after childbirth, forcing some women to go to work, regardless of the fact that they were weak, and are said to have fallen ill and died as a result. Therefore, we have deemed it necessary to admonish the pastors to speak modestly of this and such a custom. For the six weeks are ordered in the Law of Moses, in the third book of Moses, Cap. 12, 4. ff. Although the law has been abrogated, these things, which are taught not only by the law but also by nature, have not been abrogated: namely, natural and moral things, which concern nature and morals. Therefore also St. Paul, 1 Cor, 11, 14. ff., even nature itself teaches and indicates that one is obliged to keep the laws which nature teaches us. Therefore the woman should be spared until she regains her strength, which may not happen in less time than six weeks.
It is not a sin to go out before such a time, but it is a sin to harm the body; just as it is not a sin to drink wine, yet one should not give wine to a fever patient because of the illness. In this case, too, one should take care of the body's needs and maintain discipline, and not use Christian freedom to harm the body or fornicate. For the lewd use of Christian liberty is like a prince calling a herd of swine to his table; they do not understand such honor, but only destroy what is set before them, and also make the master unclean. So that the rabble, when they hear of freedom, do not know what such freedom is, and think that they should not respect any discipline, any good manners, so that God is also blasphemed.
From the right Christian ban.
119 It would also be good that the punishment of the right and Christian banishment, of which it is written Matt. 18:17, 18, should not be omitted. Therefore, those who lie in public vices, such as adultery, daily gluttony, and the like, and will not cease from them, shall not be admitted to the holy sacrament. But they shall be admonished several times beforehand to amend their ways. After that, if they do not mend their ways, they may be excommunicated. Nor shall this punishment be despised. For since it is a curse, commanded by God upon sinners, it is not to be despised; for such a curse is not in vain; as Paul, 1 Cor. 5:5, delivered him who had trouble with his stepmother to the devil for the destruction of the flesh, that the spirit might be blessed in the day of the Lord. The exiles may also go to the sermon, for Jews and Gentiles are also allowed to go to the sermon.
Many parish priests also quarrel with the parishioners about unnecessary and childish things, such as pacemaker ringing and the like. In such matters, the parish priests, as the reasonable ones, should give way to the people for the sake of peace and inform them where such ringing is wrongly used, so that it will be used properly from now on. For although in some places it is customary to ring the bells against a thunderstorm, this was undoubtedly meant initially to incite the people to pray to God to protect us from the fruits of the earthquake and from other harm.
But since the same ringing has been abused and considered that the bells, and perhaps because of the fact that for some time they were used to consecrate, should drive away the weather; It would not be evil for the preachers to admonish the people in summertime, when storms arise and when the bells are rung, that such a custom be kept up, not that the sound and consecration of the bells drives away the weather or frost, as has been taught and kept up until now; but that one would be reminded to ask God to protect the fruits of the earth for us, and that our life and food are true gifts of God, which may not be preserved without God's help. God also gives thunderstorms as punishment, as is indicated in many places in Moses, Deut. 28, 24, and on the other hand
good weather is a good gift of God, as Moses says to the people, if they will fear God and obey His word, God will give them rain in due season, Deut. 26, 4. Deut. 5, 11, 14. 28, 1.
If the ringing were stopped, perhaps the people would be the less reminded that the weather comes from God, and would call on God the less.
People would also become all the wilder if they were not admonished to ask God for life and food.
But the preacher must do this much better than the bells; otherwise it would become a devil's rope, as it was before.
Thus, the pacemaker is arranged in many places so that people know what time it is in the morning; also at what time they should go from the field to the house in the evening.
Because some wrongly think that it is a service that is done to the pure Virgin Mary, the people should be taught that it is done for this reason, so that one prays against the devil and sudden death and everything that may happen during the day and night for danger; as the old hymns and songs of the Complet and the Prim Time *) indicate; but especially that one should ask God for peace. Also that peace is a gift of God, as the 127th Psalm, v. 1, indicates: "Where the Lord does not build the house, those who build it labor in vain. Where the Lord does not keep the city, the watchman watches in vain." And in the 68th Psalm, v. 1: "God hath scattered the nations that lust after wars," and other sayings more.
People should also be taught how peace is a good and delicious thing. For in war the poor cannot seek food, nor can children be brought up. Virgins and women are weakened; there is all kinds of violence, not only from enemies but also from friends; justice and judgment, all discipline and worship perish in wars. Therefore, we should ask God daily not to punish us with this sharp rod. It is a good thing to preach often about such things, for they are the right good works to which the Scriptures also refer us everywhere.
But this is written so that the parish priests should not quarrel about such things. Not that one must keep such ringing; where it has also fallen, not to raise again.
*) Complet (Completorium) is the last of the seven day times, which should be kept after sunset; while Prim (krimu se. üora) is the first day time, which should be kept at sunrise.
D. Red.
By decree of the superintendent.
120. This parish priest shall be superintendent of all other priests who sit in the office or precinct of the place, they live among the monasteries, foundations, those of nobility or others; and shall diligently take care that in the designated parishes right and Christian teaching and the word of God and the holy gospel are preached purely and faithfully and the people are blessedly provided with the holy sacrament according to Christ's institution; that they also lead a good life, so that the common people may be better and receive no offense, and not preach or teach contrary to God's word or in service to sedition against the authorities. If one or more pastors or preachers hear or act in this way, the above-mentioned Superintendent shall summon him or them to him and forbid him to desist from doing so, and shall instruct him amicably in what he has done wrong, erred, or done too much or too little, whether in doctrine or in life. If, however, he would not desist from it, nor want to desist from it, and especially in the case of the revival of false doctrine and sedition, the superintendent shall immediately report this to the bailiff, who shall then report it to our gracious lord (Duke Heinrich, the Elector), so that His Princely Grace may in due time take favorable precautions in this matter.
121. It is also considered good and ordered if in the future one of the parish priests or preachers in the countryside of his district should depart with death or otherwise turn away from there, and others be taken in their place by their feudal lords; Before they are entrusted with the parishes or accepted as preachers, they should first be presented to the superintendent, who should interrogate and examine them to see how skilful they are in their teaching and life, and whether the people are sufficiently provided with them, so that by God's help it may be diligently prevented that no unlearned or unskilful person be accepted to deceive the poor people. For it has often been realized, and especially in recent years, what great good and evil can be done by skillful
and unskilled preachers. From this, one is moved to keep a diligent eye on these things, to prevent and forestall any further inaccuracies and troubles by God's grace, so that God's name and word may not be blasphemed in us, of which St. Paul so faithfully admonishes us in so many places.
From the schools.
(122) Preachers should also urge people to send their children to school, so that people may be raised to teach skillfully in the church and to govern otherwise. For some think that it is enough for a preacher to be able to read German. But this is a harmful delusion. For he who is to teach others must have great practice and special skill; to acquire this, one must learn long and from youth. For St. Paul says, 1 Tim. 3, 2, that bishops should be skilled in teaching and instructing others. With this he indicates that they should have more skill than the laity. So he also praises Timothy, 1 Tim. 4, 6, that he "learned from his youth, brought up in the words of faith and good doctrine. For it is not a small art, nor is it possible, that unlearned people have, to teach and instruct others clearly and correctly. And such skilled people are needed not only for the church, but also for the worldly government, which God also wants. Therefore, for God's sake, parents should send their children to school and prepare them for God the Lord, so that God may use them for the benefit of others.
Before that time, people went to school for the sake of their bellies, and the greater part of them learned so that they could get a praise, since they fed themselves with sinful measuring. Why do we not honor God by learning for the sake of His command? For he would undoubtedly also provide nourishment for the belly, for he speaks, Matth. 5, 33, thus: "Seek first the kingdom of God, and all other goods will be given to you." God provided the Levites with tithes in the Law of Moses. In the Gospel it is not commanded to give the
priests to give tithes, but still they are commanded to give them food. Thus Christ Himself says, Matth. 10, 10 and Luc. 10, 7, "that every hired servant is worthy of his wages and his food. Therefore, even if the world despises God's commandment and does not give to the priests to whom it is indebted, God will not forget the priests who teach rightly and feed them, for He has promised them food. How abundantly also many other arts are rewarded by God's will is seen daily; for thus it is written Sirach 38:2: "From God is all medicine, and is received by gift from kings."
Now there are many abuses in the children's school. So that the youth may be taught properly, we have established this form. First of all, the schoolmasters should be diligent to teach the children only Latin, not German or Greek or Hebrew; as some have done so far, burdening the poor children with such variety, which is not only unfruitful but also harmful. It can also be seen that such schoolmasters do not consider the benefit of the children, but use so many languages for the sake of their own fame. Secondly, they should not otherwise burden the children with many books, but flee into all kinds of variety. Third, it is necessary to divide the children into groups.
From the first pile.
The first batch are the children who learn to read. This order is to be kept with them: First, they are to learn to read the children's manual, in which the alphabet, Our Father, faith and other prayers are written. If they are able to do this, they are to be given the Donat*) and Cato**) together, to read the Donat, the Cato, and the Cato.
The schoolmaster will expound a verse or two, which the children will then recite at another lesson, so that they will learn a bunch of Latin words and have a stock of speech. In this they are to be practiced until they can read well. And consider it not unfruitful that the weak children, who do not have a particularly quick mind, learn Cato and Donat, not once alone, but the other time as well. In addition, they should be taught to write and to drive, so that they show their writing to the schoolmaster every day. So that they also learn a lot of Latin words, they should be given several words to learn every day in the evening, as was the case in the schools of old. These children should also be kept in music and sing with the others, as we want to show God below.
From the other bunch.
The other group are the children who can read and are now to learn grammar. With the same it is to be held thus: The first hour after noon each day the children shall be trained in music, all of them, small and large. After that, the schoolmaster shall teach the other group the Fabulas Aesopi (Aesop's Fables) first. After Vespers, they shall expound Paedologiam Mosellani. *) And when they have learned these books, they should choose from the Colloquiis Erasmi (Dialogues, written by Erasmus of Rotterdam), which are useful and chaste for the children. This may be repeated the next evening. In the evening, when the children go home, one should prescribe them a sentence from a poet or other, which they recite in the morning, as Amicus certus in re incerta cernitur: A certain friend is recognized in misfortune; or: Fortuna, quem nimium fovet, stultum facit: Whom fortune well keeps, it makes a fool of; item Ovidius: Vulgus amicitias utili-
*Petrus Mosellanus (Schade) was a professor of classical languages at Leipzig and died there in 1524. Besides many other writings, he also wrote the Paedologia (educational theory) mentioned here.) D. Red.
tato probat: The mob praises the friendship only after the benefit.
In the morning, the children are to recite Aesop again. At the same time, the preceptor should decline some nouns and verba, according to the opportunity of the children, much or little, light or heavy, and also ask the children the rule and cause of such declination. If the children have also learned Regulas Constructionum (the rules of how words are connected with each other), they should be required at this lesson to construct, as it is called; which is very fruitful and yet practiced by few. When the children have learned Aesop in this way, they shall be given Terentius, which they shall also learn by heart, for they are now grown up and capable of more work. But the schoolmaster should be diligent, so that the children are not overloaded. After Terence, the schoolmaster should give the children some of Plautus' fables, which are pure, such as Aulularia (the money pot), Trinumus (the threesome), Pseudolus (the deceiver) *) and the like.
The lesson before noon is to be arranged in such a way that nothing else but grammar is taught. First, etymology (the study of forms); then syntax (the study of sentences); then prosody (the study of verse types). And always, when this is completed, one should start again from the beginning and teach grammar to the children. For where this is not done, all learning is lost and in vain. The children should also recite such rules of grammar by heart, so that they are urged and driven to learn the grammar well.
If the schoolmaster is annoyed by such work, as many are, he should be let go and the children should look for someone else who will take on this work of keeping the children in grammar. For no greater harm can be done to all the arts than where the youth is not well trained in grammar.
This should be done throughout the week, and the children should not be given a new book every day. But one day, Saturday or Wednesday, shall be set apart for the children to learn Christian instruction. For some teach nothing at all from the Scriptures; some teach the children nothing at all but the Scriptures; neither of which is to be suffered. For it is necessary to teach the children the beginning of a Christian and godly life. There are many reasons why other books should also be presented to them, from which they should learn to speak. And in this shall be kept thus: The schoolmaster shall hear the whole multitude, so that one after another shall recite the Lord's Prayer, the faith, and the ten commandments. And if the multitude is too great, one week they may hear a part, and another a part.
131 Then the schoolmaster shall at one time teach the Lord's Prayer plainly and correctly; at another time, the faith; at another time, the Ten Commandments. And he shall teach the children the things that are necessary for right living, such as the fear of God, faith, and good works. Shall not speak of matters of strife. Nor shall children be accustomed to revile monks or others, as many unskillful schoolmasters are wont to do.
The schoolmaster should also give the boys some easy psalms to memorize, which contain a summary of a Christian life that teaches about the fear of God, faith and good works, such as the 112th psalm: Blessed is he that feareth God; the 34th, I will praise the Lord alway; the 128th, Blessed is he that feareth the Lord, and walketh in his ways; the 125th, They that hope in the Lord shall not fall, but shall abide for ever, as mount Zion; the 127th, Where the Lord buildeth not the house, they that build it labor in vain; the 133rd Psalm, I will praise the Lord.Behold, how good and how pleasant it is for brethren to dwell together in one accord; and some such light and plain psalms, which also shall be interpreted in the shortest and most correct manner, that the children may know what they ought to learn and seek therefrom.
133. on this day also one shall expose (the evangelist) Matthew grammatically.
1686 L. 23.69.; 54,97. III. Main st.- 6. from the Father-Our esp.' 1. petition. W. X, 1975-1977. 1687.
and when it is finished, it should be started again. But where the boys are grown, the two epistles of St. Paul to Timothy, or the first epistle of St. John, or the Proverbs of Solomon may be interpreted. Otherwise the schoolmasters should not undertake to read any book. For it is not fruitful to load the youth with heavy and high books, when some read Isaiah, Paul to the Romans, St. John's Gospel, and others like them for the sake of their fame.
From the third pile.
Now that the children are well versed in grammar, the most skillful may be selected and the third batch made. The hour after noon they are to be practiced in music with the others. After that, they shall be exposed to Virgil. When Virgil is over, they may read Ovidii Meta- morphosin (Ovid's "Metamorphoses"). In the evening Officia Ciceronis (Cicero's "Duties") or Epistolas Ciceronis familiares (Cicero's letters to his friends). In the morning Virgil
The text should be repeated, and the grammar should be taught by requiring constructions, decimating and displaying the special figuras sermonis (figures of speech).
The hour before noon should be spent on grammar, so that they can become very proficient in it. And when they know etymology and syntax well, they should be taught metrics (the study of verse construction), so that they become accustomed to making verses. For this exercise is very fruitful in understanding other writings, and also makes the boys rich in words and skilled in many things.
After that, if they are sufficiently trained in grammar, the same lesson should be used for dialectic and rhetoric. The second and third classes should be required to write epistles or verses once every week. The boys should also be made to speak Latin, and the schoolmasters themselves should, as much as possible, speak nothing but Latin with the boys, so that they will be accustomed and stimulated to such practice.