The catechism must remain.
2. the catechism is necessary in the church, especially for the children.
3. 4. The Catechism is the best and most necessary teaching in the church.
5. the catechismi summa and content.
The catechism is necessary in the church.
7. 8. contempt of catechism will bring ghastly darkness and heresy.
9. the catechism must reign.
10. of the ten commandments virtue and vice.
Misuse of God's name against the other commandment.
How to honor and take hold of God.
13 Short sayings of the Catechismi, as taught by D. Luther in his house.
14. from the first three commandments of God.
(15) Upon the first commandment draw all things, and be comforted thereby.
16. sin against the first commandment.
17. what the ten commandments are kept for in the world.
18) What the punishment of original sin is.
19. how to preach the ten commandments.
20. of the order of the ten commandments.
21. brief content of the ten commandments of God.
22. what reason understands in the ten commandments of god.
The first commandment of God.
Why the Ten Commandments should always be taught.
25 From the Catechismo, so come out to Augsburg.
The mind and content of the first commandment.
27. the power of the first commandment.
The catechism must remain.
(Cordatus No. 486.)
"You are a priest forever" [Ps. 110, 4]. He wants to remain a priest, even if the papists do not want to. He has already fought two battles, against Muenzer and Zwingli, both of whom they call martyrs, and our catechism will prevail.
2. the catechism is necessary in the church, especially for the children.
(Lauterbach, May 12, 1538, p. 82.)
After that, it was said that in Pomerania the [catechism] examinations were neglected in schools, homes and churches. Luther said: "Oh, the sermons in the church do not edify the youth, but the interrogation of the catechism in the home, the explanation and interrogation at confession is very effective. This is burdensome, but necessary. The papists have fled these discomforts, have to think only with the interest register. And so the army of Christ and the church have been neglected.
The Catechism is the best and most necessary teaching in the church.
(Lauterbach, May 26, 1538, p. 85.)
Luther: My advice is that one should not disputire about hidden things, but should be a
stay in God's Word, especially in the Catechismo, because in it you have the most correct way of the whole religion. For God Himself has given the Ten Commandments, Christ Himself has prescribed the Lord's Prayer, the Holy Spirit has set the articles of faith in the most correct way. These three things are so arranged that they could not be put in a finer, more comforting and shorter way: but people despise it because it is a small thing, because boys and little children recite it every day.
4. a different.
(Cordatus No. 694.)
The Catechism is always to be preached as the most perfect doctrine. I wanted to preach it daily and read from the book, but our preachers and listeners know it so well [ad unguem] that some are annoyed to preach it, and others, hearing it, are ashamed of this little teaching and strive to be seen, and when they hear the peasants and noblemen say: Our pastor always fiddles on one string, 1) they seek better and higher things.
1) Norat. urs potzt. 5, 356: (ut eitUurrosäus) Liästur, okoräu, yul ssmxsr obsrrat suäsm. (Wrampelmeyer.)
5 Des Catechismi Summa und Anhalt.
1) The Catechism is the true layman's Bible, in which the entire content of Christian doctrine is comprehended, so that every Christian needs to know it for salvation. As the Song of Solomon is called a song about all songs, Canticum Canticorum; so the Ten Commandments are God's Doctrina Doctrinarum, a teaching about all teachings, from which God's will is discerned, what God wants from us, and what we lack.
On the other hand, the symbol or confession of faith in God, our Lord Jesus Christ, is 2c, Historia Historiarum, a history above all histories, or the supreme history, in which the immeasurable marvels of the divine majesty are presented to us from the beginning to eternity, how we and all creatures were created by God; how we are redeemed by the Son of God (through His incarnation, suffering, death and resurrection); how we are also rejuvenated by the Holy Spirit, sanctified and made a new creature, and all together, gathered into one people of God, have forgiveness of sin, and are eternally saved.
Third, Oratio Dominica, the Lord's Prayer, is an Oratio Orationum, a prayer above all prayers, the most exalted prayer, which the most exalted Master taught, and in which he comprehended all spiritual and bodily distress, and is the most powerful consolation in all temptations, tribulations, and in the last hour.
Fourth, the reverend sacraments are Ceremoniae Ceremoniarum, the highest ceremonies, which God Himself founded and instituted, and in them assures us of His graces. For this reason we should hold the Catechismum dear and valuable, and teach it diligently to the youth, for in it the right, old, true, pure, divine doctrine of the holy Christian Church is summarized; and what is contrary to it, consider it to be innovation and false doctrine and insanity, which has also lasted so long.
1) This § seems to be only another, extensive redaction of Cordatus No. 1453, which we have communicated in the second paragraph of § 20 of this chapter. For the first paragraph, compare Cordatus No. 1714, in our second appendix.
and as great a semblance and reputation as ever it wants, whether it be old or new; we should beware of this.
The catechism is necessary in the church.
Doct. Mart. Luther said about tables: "We must have baptism, the passion of Christ, the Lord's Prayer, faith and ten commandments, and the article of justification, how one should become pious, righteous and blessed before God in the church, otherwise it may be as it pleases. For the world does not want it; for if anyone has learned the faith, it should be me; but we see that the world does not believe, therefore it does not believe. And if the catechism would not help the preachers in any other way, it would still be good so that the common people would no longer fall for the ceremonies. In my youth and throughout my life, I did not hear the Ten Commandments or the Lord's Prayer preached.
7. contempt of catechism will bring gruesome darkness and heresy.
Future heresies will darken this light, for we have the Catechismum, praise God! pure in the pulpit, as it has not been in a thousand years. For from all the books of the fathers, one could not gather as much as is taught by God's grace now, in our times, in the little Catechismo. There have, indeed, been great eclipses, and Doct. Carlstadt was awarded a doctorate, since he had never seen the Bible. 2) I read the Bible alone in the monastery in Erfurt, then God wonderfully sent it, against all people's thoughts, that I had to go from Erfurt to Wittenberg, there I was well deposited, 3) and have now become a wonderful monk, who deposited the devil in Rome, the Pope, by God's grace; yes, not I, but God through me, his poor, weak instrument, which no emperor nor potentate could have done. Therefore, he can easily drive out and overthrow the Turk by some means. For the fact that the emperor is tempted to do something against us means something; his melancholy will be something.
2) Cf. Cap. 1, § 25, the last para.
3) Cf. cap. 67, K 6.
Good. Perhaps he has seen and noticed the malice and impiety of the papists, which makes him angry that they are dragging out the concilium for so long.
8. a different.
Whoever is not satisfied with the Catechismo, when the Catechismum is preached, is being preached to by the devil, said D. Mart. Luther.
9. the catechism must reign.
(Here 13 lines are omitted because contained .in Cap. 1, § 14.)
(This paragraph in Cordatus No. 484.)
Opportunity makes a preacher. I cannot take my sermons from my own posts, I cannot let myself be bound by words, but I still preach the same content. The occasion of some person or private business gives me the content of the sermon, and my servants, who were once dear to me, were kept only so that they might answer me when they were asked how I had been, and [to see] whether they knew how to answer when they were asked.
If I were younger, I would cut off a lot in my posts and make them shorter, because I have used too many words in them. No one can follow or achieve the same long speeches and chatter, nor is it suitable or rhyming at all times: everything must be adapted to the circumstances, but the catechism must remain and reign.
10. of the ten commandments virtues and vices.
(Cordatus nos. 1420-1424.)
The Decalogue [the Ten Commandments] is a book which contains so perfectly the virtues against God and man, and the sins opposed to them, that none is equal to it in the world.
The virtue of the first commandment is godliness, that is, fearing and believing in God. The sin, on the other hand, is ungodliness; of the second commandment, confession of doctrine and preaching, the sin of blasphemy; of the third, outward worship, which is useful for teaching, as hearing God's word. Of the
same the worship that shows our faith. The sin that opposes this is contempt for religion and the Word.
The virtue contained in the fourth commandment is obedience to superiors, parents, and authorities, and it [virtue] is distributive justice [i.e., that we give everyone his due]. The opposite sin is sedition. The virtue of the fifth commandment is kindness, not anger, not seeking revenge, the sin is cruelty; of the sixth [virtue] is abstinence, not committing adultery; the sin is unchastity; of the seventh [virtue] is charity, the sin is covetousness, theft, fraud in trade and commerce.
The virtue of the eighth is truth, not damaging the good reputation of anyone, the sin of impersonating evil; the ninth [virtue] is righteousness, the sin of covetousness; the virtue of the tenth is abstinence, the opposite sin contained therein, evil air.
The ten commandments are to be interpreted and understood as commanding [affirmative], according to the words of 1 Tim. [1, 5.], "The principal sum of the commandment is love." So also, "Thou shalt love GOD thy LORD," 2c. [Matth. 22, 37.]
Abuse of God's Name Against the Other Commandment.
These words: "I am the Lord your God, you shall not have strange gods beside me"; item: "You shall not take the name of your God in vain"; they seemed to me to be futile, useless and ridiculous in the light of the Gospel. When I first read them, I thought: "Who doesn't know that? But now I see, praise God! what they want; yes, they are much more wonderful than all men can understand and reason out, they are who they want. Carlstadt, Zwingel, Pabst, and all the others, who talk a lot about them, do not believe in their hearts that they are true, so that they may remain true: In the name of God, all misfortune arises. I mean, the hordes and enthusiasts prove it honestly. If God's name were not misused in this way, things would be better on earth now; but because there is neither measure nor end to misuse, everything goes badly, as we see and experience.
How should one honor and take hold of God? 1)
(The first paragraph Cordatus No. 366.)
The first commandment teaches faith in the promises and fear because of the threats, and since God is known from his deeds, he adds the execution from Egypt, just as it is otherwise said that God raised Christ from the dead; through such things we grasp the true God. Here belongs what he says: Whoever sees me (my deeds and my works) sees also my Father. "Your God" is the one who helps you, who cares for you; but not the gods of the Gentiles, who have eyes and do not see. Promises have benefits, threats punishments, as is the downfall of the Egyptians; and "strong" to help and punish; "a zealot" who wraths the apostate. An example is Sanherib, who wanted to conquer Jerusalem with his power. Secondly, he is also a zealot against his own whom he loves, whom he helps, whom he comforts and protects. This seizes faith, but fear deals with it, lest we give offense. "He that visiteth" is a terrible threat, which is rightly to be impressed upon our souls, and reason fiercely contends against it; but since the law is passed in the parents, Ezek. 18, [v. 20. ff.], their children do not perish, and the promise which follows is beyond all human comprehension. "Thou shalt not make [any image nor likeness] unto thee" [Ex. 20:4], that is, I will not be worshipped in thy way. This is how our Philip interprets it, he believes it is the same thing and good. 2)
1) This § follows, as with Cordatus, so also with Stangwald, after § 26 of this Cap. and begins there thus: So then we serve God the Lord with faith in His fear 2c.
2) putat idem esse et bene quidem. Regarding these last words, I must confess that they are not clear to me. - This passage, according to the words of Cordatus: Thus our Philip interprets it, seems to be not by Luther, but by Phil. Melanchthon. Whether this number of the Cordatus is an excerpt from one of Melanchthon's writings, which is completely included here in the Table Talks, or whether the presentation in the Table Talks is an extension from the Cordatus, I am not able to determine. - In Rebenstock II, 40 a. and Bindseil II, 42, the above passage (in excerpts) forms the conclusion of a memorial to the preacher Johannes Mantel in Mühl
3) With faith in his fear, for he says, "I am the LORD your GOD." If he is our God, he will take care of us, feed us, protect us, help us and save us. But the gods of the heathen have eyes and do not see, ears and do not hear; therefore the heathen and the Maulchristen do not believe that God cares for them, yes, they have no right God, but a deaf, blind God and idols. But we have a God who cares for us, hears us and helps us, and punishes the wicked; therefore we should believe and trust in him, and expect and hope for help from him, and also fear him, so that we do not anger or offend him.
But he testifies that he cares for us, because he brings his people out of Egypt, protects and shields them. Although he is slow in doing so, and had well afflicted them before. But God is wont to do so, that is His way, that He may thus try us, test our faith, and finally snatch and deliver us from temptation and distress. It is also a horrible example of God's wrath that he destroyed all Egyptians at once. But the human heart is so hard and iron that it does not fear God, even though he punishes with great severity and cruelty.
And here also other deeds of God are to be shown and told, that he fed his people in the desert and protected them from the enemies and fiery serpents; item, the calf servants were punished very severely, likewise those who doubted to take the promised land. These and many more countless examples, even in distant times, if we would only consider them, show us that God cares for mankind. But we pass by finely.
hausen. Instead of the last words of Cordatus, which are incomprehensible to us, we find the following: "Thus Christ speaks to Philip, who asks him to show him the Father: When you look at Christ and his good deeds, you grasp the Father." Assuming now that the relation of Cordatus is the original and correct one, we see here that the Latin Table Talks made Philip the apostle Philip out of Philip Melanchthon and then also trimmed the text accordingly. - With regard to the last words of the Cordatus, it is also doubtful whether these are to be regarded as words of Luther or as words of the Cordatus.
3) The first words of the following paragraph are to be regarded as an answer to the question contained in the heading of this §.
do not ask about it, nor do they think about it. So great is the wickedness of man's heart that it does not respect God, its Lord and Creator, and even despises Him. And yet some are so rude and impudent that they may praise, extol and extol the powers of free will, as if it were also able to do something in God's affairs and to cooperate.
"Strong." The word also testifies that God cares for us, that He helps and punishes, for it is not to be understood of God's strength, power and might, so that He created all things; but in that He now rules, helps His own, protects and shields, takes vengeance against the wicked; as David in the 71st Psalm, v. 3, calls God a strong, mighty helper.
"A zealot." GOD is zealous in two ways: First, God, as a zealot, is angry with those who fall away from him, become unfaithful and perjured, and prefer creatures to him, trusting in the favor of great lords, relying on good friends, their power, works, wealth, art, wisdom, 2c., or who prefer their idols and worship to him, as those who forsake the righteousness of faith, despising it, wanting also to become righteous and blessed by good works. Item: He is fiercely angry with all who defy and insist on their authority; as is seen in Sanherib, king of Assyria, who thought and insisted that he would completely overthrow Jerusalem with his power. Likewise with king Saul, who also meant to preserve the kingdom by his power and might, and to bring it upon his children, when he had oppressed and cut off David. On the other hand, God is zealous and zealous against those who love Him and hold His word dear and valuable. God loves them again, protects and preserves them as the apple of his eye, and resists the adversaries and drives them back so that they cannot do what they have in mind. Therefore, the word "zealot" includes both hatred and love, revenge and protection, so it demands fear and faith. Fear, lest we anger or offend him. Faith, that in trouble and distress we believe that he will help us, feed us, protect us in this life; just as we
pray daily: "Give us this day our daily bread" 2c., and that he forgive and pardon our sins for Christ's sake, and give us eternal life. For in all things and dealings, both spiritual and corporal, let faith rule and reign, and let the heart believe and be sure that God looks upon us, loves us, and will help us and not leave us; as the 50th Psalm, v. 15, says: "Call upon me in the time of trouble, and I will deliver thee, and thou shalt praise me" 2c. Item Ps. 145, 18: "The Lord is near to all who call on Him, to all who call on Him with earnestness" 2c. And Joel 3:5: "Whosoever shall call upon the name of the LORD shall be saved.
"Who visiteth the iniquity of the fathers upon the children unto the third and fourth generation" 2c. This is an atrocious word of doom, which should strike fear into our hearts. But it is contrary to our reason, for we think it is wrong that the children and descendants should be punished for the sake of their fathers and forefathers, and that they should repay them. But because God has so decreed and decreed, we must confess that He is a righteous God who does no one wrong, so that we may fear Him. This cruel threat, because it is against reason, does not move flesh and blood, does not pay attention to it, does not ask anything about it, throws it to the wind, and considers it as if a goose were whistling at it. But only then do we believe it to be true, right and just, and are startled when the Holy Spirit stirs and awakens our hearts. And here we see what free will is capable of, that it neither understands nor fears: for if we felt it rightly and recognized how serious a word of doom it is, we would fall down and die from the moment we heard it. As there are also examples of this, where God says that He wants to cast the people into misery and prison because of Manasseh's sin. But would anyone say, "I see that the descendants have no hope of some mercy if the parents sin? Answer: To those who repent, the law is taken away and abolished, so that the sin of the parents does not harm them, as the prophet Ezekiel says in Cap. 18:20: "The son shall not bear the iniquity of the father. But God lets go of the outward and bodily punishment.
even over the penitent children from time to time, for the sake of example, so that others may take offense at sins and be pious.
"But do well and be merciful in a thousand" 2c. This is a great, glorious, comforting promise, which far surpasses all understanding of reason, which considers it neither right nor just that for the sake of a pious man many undeserving people should receive good. But one finds many examples that many people have benefited from a pious man. For Abraham's sake many people were preserved and blessed, as well as for Isaac's sake, and God did well and blessed the whole kingdom of Syria for Naaman's sake.
But "to love God" means to believe and believe that God is favorable to us, that He helps us, assists us and does us good. Reason thinks that God does not ask anything about us, does not care for us. The fact that God burdens and burdens the human race with too many plagues and misfortunes is therefore hostile to God. Therefore, love comes from faith, and faith is required of us, because God promises everything good.
"Thou shalt not have other gods before me, nor make thee any graven image. This is to be understood plainly, that this is the very God who has given this word to the world, and to honor him as he has commanded. For to have other gods and to make idols is to devise and set up new divine services, as those do who forsake the fear and faith of God and invent human gratification. So the summa of this commandment, as it is written in Moses Deut. 6:13: "Thou shalt fear the LORD thy God, and serve him only." And in the 34th Psalm v. 6: "Those who wait for you will not be put to shame." The other commandment requires invocation of God's name in all afflictions, and thanksgiving; that is, to recognize and confess that we have received all good things from God. 1)
1) This entire § is found in Bindseil's OoUoouia II, 244-246, but not in Rebenstock, which reinforces the assumption expressed above that this passage will not be by Luther, but by Melanchthon.
13. short sayings of the Catechismi, as D. Martinus Luther has taught him in his house. 2)
The Ten Commandments of God.
As faith is, so is God. God does not remain outside, even though he forgives.
Despair makes monks and priests. God cares, but we are to work. God wants to have the heart alone. Idolatry is the idolatry of the heart. God gives through creatures.
God's word presents the world to us, what a tender little fruit it is.
One should celebrate for the sake of God's word. 3)
God's Word is our sanctuary and makes all things holy.
Works of obedience are to be greatly respected.
All those who rule are called fathers. Fathers of souls are worthy of double honor. Authority does not belong in the fifth commandment.
Anger is forbidden to everyone, without the authorities.
All causes of death 4) are prohibited.
Marriage is for everyone, 5) through all classes. Marriage is necessary and required.
Marriage is forbidden and betrothed against God's commandment.
Marriage is a blessed state and pleasing to God.
2) This whole § seems to be a collection of aphorisms from Luther's writings, namely his sermons, with the exception of the few sayings we have proved from Cordatus.
3) This spell is missing from Bindseil.
4) Thus Bindseil II, 233 instead of "death".
5) Thus Bindseil II, 233 instead of "before all". The meaning is: all, in all estates, shall become eyelich. The unmarried state is godless.
To steal is to take wrongfully.
Infidelity is also thievery.
Thievery is the meanest food in the world.
The great thieves are unpunished, as the pope with his own.
Unfaithfulness and avarice do not prosper.
Aftertalk is reaching into God's judgment.
Judgment and malicious gossip belong to the authorities alone.
No one should be judged and punished in the back.
Everything should be interpreted for the best.
No good work is apart from the ten commandments of GOD.
Fear and trust in God fulfills all commandments.
The first commandment drives all the others.
Faith.
Faith teaches to know God and to know what kind of God we have.
We must exercise faith in all kinds of cases.
God gives Himself to us together with all creatures.
The article of Jesus Christ should always be practiced.
The Holy Spirit brings Christ home to us, who must reveal Him to us.
Where the Holy Spirit does not preach, there is no church.
The work of the Holy Spirit continues forever.
The Lord's Prayer.
To pray means to call upon God in distress, which is made deliciously good by God's command; and distress makes earnestness and devotion, which is our weapon against the devil.
Devil, world and our flesh is against God's will.
The devil hinders and spoils the daily bread and all the gifts of God.
God cares for our bodies daily.
No one can live in the world without sin.
No one can bring his own piety before God.
We must also forgive as GOD forgives us.
Forgiving our neighbor makes us sure and certain that God has forgiven us.
We are tempted in three ways, by the devil, the world, and our flesh.
Contestation serves against the security of the flesh.
Challenge is not overcome by one's own strength.
The devil prevents everything we ask.
The devil thinks he can get us into all kinds of trouble.
Baptism.
Faith is attached to baptism.
Faith must have something external before it.
Faith makes the person worthy.
Baptism is not our work, but God's.
Eternal life in body and soul is given through baptism.
God confirms infant baptism by His Word.
Baptism is right, although no one believes. No one should rely on his faith.
Unbelief does not weaken God's word. Baptism is a daily dress of Christians.
Communion.
The Sacrament of the Altar is God's order.
The word makes a sacrament.
Without the Word, it's all bread and wine.
The Sacrament is the food of the soul.
Forgiveness of sins comes through the Word alone.
Faith receives forgiveness of sins.
Those who express themselves of the Sacrament are not Christians.
The sacraments are not in our worthiness.
Faith and natural reason are contrary to each other.
Faith hangs on the Word.
As one holds Christ, so one has him. Faith is the wealth of Christians.
The gospel is God's power.
Good works.
(Following set Cordatus No. 1730.)
Good works have no name.
The Christian's works are the neighbor's benefit and piety.
Faith in Christ cancels sin.
The holy scripture only comforts, not bequeaths good works.
Christ is a common good.
Christians ask and desire the last day.
The church hears no one but Christ alone.
Christ is of a low estate and standing.
In tribulations one should be manly and courageous.
Our whole life is to be manly, fearing and trusting God.
Faith makes us the inheritance of Christ.
Drawing Christ into the flesh is very comforting.
We should seek heavenly glory and not look at human contempt.
Christ gives birth to us out of pure grace through the Word.
Gospel is vain joy.
Grace condemns all own justice.
Bliss is given and acquired to us entirely without our merit.
Baptism gives us blessedness completely.
Faith is the renewal of the mind.
The rebirth is the work of the Holy Spirit alone.
Reason and nature cannot comprehend nor understand God's goods.
(Following sentence Cordatus No. 1748.)
[Good works are evidences of faith; for as a letter needs a seal, so faith needs works.
Faith looks at the word, not at the preachers.
The speaker and the word are two persons.
Natural life is a little piece of eternal life.
Own conceit spoils all things.
The Gospel comes from God, shows Christ, and demands faith.
Gospel is a light in the world that enlightens people and makes them children of God.
(Subsequent paragraph Cordatus No. 1749.)
A godless preacher is worse than a virgin abuser. Challenges make a good preacher.
Righteousness is obtained by faith and not by works; stand firm in the faith.
A prince is a game in heaven.
The person must be good before the works.
We must be undaunted, believe and call.
No stand is valid to make pious before God.
Faith does not suffer human statutes in the conscience.
The saints have often erred as people; offices should be separated from the person.
Punishment is hated, but sin is loved.
God sustains the saints even in the midst of error.
No great saint has lived without error.
A Christian life consists of three parts: faith, love and the cross.
Christians are not given anything, but they are admonished.
We must break our mind and will.
(Following sentence to "angry" Cordatus No. 1750.)
Love 'curses not, but faith. For since it makes children of God, it punishes and wraths. For this reason all vengeance is abolished among Christians, who are to grow and increase in the fruits of the Spirit, among whom love is greatest, for it deals with people.
Forgiveness of sin is a fruit of the Sacrament.
Reason does not yet understand that Christ is our brother.
Christ is given to me with all his goods and works.
Christ comes to us through preaching, so he is in our midst.
Without the cross, we do not come to glory.
The gospel cannot be preached without rumor.
The Holy Spirit does not make a person perfect as soon as, but he must grow and increase.
1) This saying is missing in the Hall manuscript.
(Following set Cordatus No. 1751.)
There is nothing to be lost in the Gospel, therefore one should put everything into it.
Works belong to the neighbor, faith to God.
Those who judge and condemn others condemn themselves.
1) As faith is, so is good.
Doubt is sin and eternal death.
(Following paragraph Cordatus No. 1752.)
To believe the Gospel is to refrain from sins. We owe works to our neighbor, but faith to God. A good work is that which benefits another. Then Christ is known when he breaks our bread, that is, the word in the heart gives faith through the Spirit.
Faith means to build on God's mercy with certainty.
Christ does not demand outward and seeming piety, nor hypocrisy and glitter, but piety of heart.
It is by grace and mercy that we are saved, if we trust in it, but God must change hearts.
(Following paragraph Cordatus No. 1753.)
A parish priest is a Spittelmeister. The law is a mirror.
Christ carries us on his back before the Father.
Love does not look upon ingratitude.
2) The sacrament is a sign of a sacred thing; as, dipping the infant in water or pouring it is a sign of baptism.
Penance is a sacrament, and is repentance and sorrow, confession and absolution, and that is the definition of penance.
Objectum Justitiae comes from the works, that is, justice has to do with the works, as this saying testifies Luc. 6, 37: "Forgive and you will be forgiven. Item Luc. 16, 9: "Make friends of the unfaithful.
1) In Bindseil this saying is missing here, but is found instead of the first: As faith is, so is God.
2) The following sayings, with the exception of the last "Christ will" 2c., which is found similarly in Cordatus No. 1202 (see App. II.), are all missing in the Hall manuscript and are possibly additions by Aurifaber.
right mammon." So the publican's breast beating is quite a prayer.
The tree must be good before it bears good fruit.
We should esteem God's goods, which we have, as great, but ourselves as small.
Christ wants all men to be blessed, that is, he alone makes them all blessed, he alone is the light that enlightens all men.
I want the catechism to be preached to the common people, which serves the people. And I shall use it in all my sermons, for it is the noblest and best doctrine. And I teach to the utmost of my ability, so that the common man, children and servants may understand, for the scholars know well beforehand that I do not preach to them.
14. of the first three commandments of God.
(Cordatus No. 1008-1011.)
The first commandment is God Himself and the kingdom of His glory. The second is the kingdom of faith and the grace of Christ. The third has the provision of the Sabbath for the sake of the Word. The first has the kingdom of glory, the second the kingdom of grace through the Word. The first alone will remain, the others will cease. The second table belongs to the world regiment with the exception of the ninth and tenth.
The first commandment is the most diligently acted by Moses, after that also by David, because the Psalms are nothing but concluding speeches [syllogismi] from the first commandment. The upper sentence is the word of God itself, the lower sentence [minor] is faith, the conclusion [conclusio] is the deed and execution itself, so that it happens as we believe.
If we believe the first commandment, we please God, and everything that is ours pleases God. If the first commandment is kept, the pleasing [placet] goes through all the other commandments and works. But he that hath not the first, his works all please God.
"He who honors me honors the Father" [Joh. 5, 23.], that is, I am all that God is. What the Father is, does and suffers, that I am 2c. I and the Father are one. I do what God does, therefore I am the Father.
GOt. This is a reason from what follows [argumentum a posteriore], and what I suffer and what happens to me, that God suffers and that God happens. But this reason is not valid with the Jews. It is to them as when I strike an anvil with a straw. For they cannot suffer any cause whatsoever against them. For they cannot suffer anyone to say that even the uncircumcised are God's people. There are plenty of examples of this: the Ninivites, the king of Tyre. And that means to be obdurate. Therefore, it is useless to argue about big things with the Jews, because they do not even admit small, trivial things and stick to their opinions.
(15) Upon the first commandment draw all things, and be comforted thereby.
Oecolampadium has killed his conscience that he has said: This you have done; and has not been able to throw himself around again, that he would have said: Have you sinned? Admit it, but God is greater than our sin: I will not do a greater sin to this sin, than that I should deny Christ; but will cease to sin. How many subjects did King David have put to death before the city of Ai for the sake of a harlot, Bathsheba? Then our Lord God was silent about the fifth and sixth commandments, and was harsh about the first commandment alone, saying, "He has blasphemed God's name among the nations. What did Manasseh, the murderer of the prophets, do? He learned to speak: I have sinned. The king of Israel, Ahab, kept evil house with the prophets of God, and Elijah had to flee from him, otherwise he would have choked him away; yet he has refuge in God, that our Lord God says of him to Elijah, "Did you see how Ahab humbled himself before me?" 1 Kings 21:29.
These are marvelous examples. The Bible cannot be studied, because one does not go back to the first commandment: we remain alone in the work, if one is to trace the works back to the first commandment, as the epistle to the Eberians does, when it says: Abel sacrificed in faith. We do not do this, but when we read something about sacrifice, we think of
we think that more had happened before. But Abel says: I have God as a friend, and then he sacrifices. Cain says: I do not know if I have a God.
16. sin against the first commandment.
(Contained in Cap. 9, § 19.)
17. what the ten commandments of God are kept for in the world.
(Contained in Cap. 12, § 83, sub. 1.)
18) What the punishment of original sin is.
The punishment of original sin is actually not knowing God and not knowing anything about him, which is blasphemy; then, not knowing one's neighbor, not respecting him, that is, doing him all harm, strangling and killing him. Third, not to know oneself, that is, to care for oneself, to wait for one's neighbor, and to seek one's own, even to the detriment of another.
19. how to preach the ten commandments.
(Contained in Cap. 11, § 10, last paragraph).
20. of the order of the ten commandments.
The first, the second, the third, the fourth, the fifth, the sixth and the seventh commandments are all in order. It is a greater sin to kill than to fornicate or commit adultery. It is more grievous to commit adultery than to steal. In the other three there is no order. Although I do not want to judge or conclude, I think that the three last commandments are like the width or circumstances of the first and previous commandments, that with the mouth and desires (for these two are forbidden in the last three commandments) one sins against the previous ones. But methinks this is the order: for bearing false witness is not so grievous a sin as coveting another's wife. Neither is it so grievous a sin to covet another's goods as to desire to have one's wife.
(The following at Cordatus No. 1453.)
One prayer above all prayers is the prayer of the Lord; one teaching above all teachings is the Decalogue [the holy ten commandments]; one virtue
above all virtues is the Symbolum or faith. For as the Our Father asks and obtains in the best and most beautiful way, so the Decalogue teaches and admonishes in the best, most abundant and most beautiful way, and faith does and practices everything in the most abundant, best and most beautiful way. Thus this trinity makes man perfect and complete [absolutum] in thought, speech and action, that is, it forms the mind, speech and body and leads to the highest perfection.
(Here 6 lines are omitted because contained in Cap. 1, § 9. [Erl. ed. 57, 13. to end.])
21. brief content of the ten commandments of God.
(Cordatus No. 164.)
The first table teaches how we should act with God, but in such a way that the Gospel is also included. The second table contains the common life according to reason, which the philosophers who wrote about duties explained very well, namely the Academics, Peripatetics and Stoics, who all said that the highest good is virtue. If they differed somewhat in words, they agreed in substance. They have been able to speak eloquently of this life, which the second tablet teaches, because they alone hold the definitions of the virtues.
22. what reason understands in the ten commandments of god.
(Contained in Cap. 12, § 83.)
The first commandment of God.
(Cordatus No. 189 and No. 190.)
The first commandment in the holy ten commandments is a loud promise, and also the Jews themselves do not call it a commandment. But someone would like to say: The first commandment demands faith, therefore the law justifies, because faith justifies. The answer to this is: The commandment does not justify, but the promise, if it is believed. Some distinguish the faith commanded by the law and say that it is our work; but the faith that takes hold of Christ is God's gift and also his work.
The law, if it were fulfilled, would make righteous, but it does not find anyone who fulfills it. And the Holy Spirit would also fulfill the law and make people righteous by fulfilling the law, but he too has not yet found anyone who would be capable of his work and grace in such a way.
Why the Ten Commandments should always be taught.
The ten commandments of God must always be preached, for our hearts are godless and weak, therefore they must be kept with the law, as in a dungeon and prison, until they come to the right knowledge of themselves and of God's wrath against sin, are frightened by it, humble themselves before God and crawl to the cross; then they are comforted with the gospel, which does not serve the crude, the secure and the hypocritical: as Christ says Matth. 11, 5: "The poor have the gospel preached to them"; and Matth. 9, 12: "The physician is not useful to the healthy, but to the sick.
Therefore, the devil does not cease to challenge even the God-fearing, pious Christians daily, and to torment and provoke them to do against the Ten Commandments of God, especially against the first tablet. There the great devils, the military leaders, must be against us. But in the other table there is rage, killing, fornication, adultery, robbery, stealing, backbiting, slandering, etc., which the young devils, the party stallions, can do.
25 From the Catechismo, printed at Augsburg.
(Cordatus No. 1229-1231. 1)
They [the Sacramentarians] feel that they are in error, but do not want to be regarded as such, and this is their main reason: no one is made better by the word which the Wittenbergers preach, so their doctrine is not true; but it is not enough to believe only the Gospel, but one must also leave one's wife, have nothing of one's own 2c., and so they turn back to their own righteousness and cannot
1) In the old table speeches, these numbers were rearranged. We have restored the order.
Cap. I I. Of the sacred catechismo. § 25-27.
distinguish between the seed that falls on the rock and that which falls on the good land. Nor do they distinguish between the tares and the wheat. They are very foolish because they want to judge the word or the seed from the fruits. The gospel is a power of God that saves all who believe in it.
The Catechism of the Augsburgs does not agree with ours, because in the first commandment they present it as if the words of this gospel promise: I am the HErr, your GOtt, were a commandment. The gospel promises, the law commands and enjoins. Thus they very ungodly divide the Lord's Prayer into three parts or spiritual petitions, and the fourth petition, our daily bread, they put last. Christ did not know the order correctly.
Bucer freely confessed that he did not believe that the word of God was that which was not received by men. Therefore, I answered him that the second commandment was not God's word,
because it would not be kept by the wicked, who do not believe that there is a God. Thus they are mocked by Satan in their wisdom.
The mind and content of the first commandment.
Fear God, do right, trust God and hope in His grace. One should fear God and trust God at the same time, not one after the other. Do not sin, for you may soon die. Do not despair even if you have sinned, for God is merciful, who gladly forgives sin out of pure grace, for Christ's sake, since it is only known and confessed from the heart 2c.
(The following paragraph is transferirt according to § 12 of this chapter).
27. of the first commandment of God's power.
The first commandment of God in the Ten Commandments is a guide to the other commandments and all rights.