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We are pleased to present an updated version of Martin Luther's work, A Treatise on Good Works, in a updated, modern English translation. You can access a free preview below. If you'd like to support our work, please consider buying the book on Amazon or browsing additional modernized books for sale.

Book Summary

Martin Luther's "A Treatise on Good Works" is a foundational text of Protestant theology that challenges the medieval Catholic understanding of good works and their role in salvation. The treatise begins by establishing that true good works can only flow from genuine faith in Christ, rather than from mere religious obligation or the desire to earn salvation.

The work is structured around the Ten Commandments, which Luther uses as a framework to explain what constitutes truly good works in Christian life. He argues that faith is the first and highest good work, without which all other works are meaningless. Luther emphasizes that it is impossible to separate faith from good works - true faith naturally produces good works, just as a good tree naturally bears good fruit.

Luther critiques the contemporary Catholic emphasis on ceremonial works like fasting, pilgrimage, and indulgences. He argues that these external practices have overshadowed the more important "works" of everyday Christian living - showing love to neighbors, performing one's vocational duties faithfully, and serving others in practical ways. He particularly emphasizes that ordinary tasks done in faith are more pleasing to God than grandiose religious displays.

The treatise explains that good works should flow naturally from a grateful response to God's grace rather than from an attempt to earn favor with God. Luther argues that Christians are already fully accepted by God through faith alone, and therefore good works are done freely out of love rather than compulsion or fear. This revolutionary understanding helped reshape Protestant views of vocation and daily life.

Throughout the work, Luther maintains that while good works are important and necessary in Christian life, they must always be understood as the fruit of faith rather than its cause. The treatise concludes by emphasizing that true Christian liberty comes through faith in Christ, which then expresses itself naturally in loving service to others.

This text was highly influential in developing Protestant theology regarding the relationship between faith and works, and it helped establish Luther's doctrine of sola fide (faith alone). It remains an important work for understanding both Reformation theology and Luther's broader critique of medieval Catholic practices.

Treatise on Good Works

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Book Preview: The Treatise

1. First, we need to understand that there are no good works except those that God has commanded, just like there is no sin except what God has forbidden. So, anyone who wants to know and do good works only needs to know God's commandments. As Christ says in Matthew 19:17, "If you want to enter into life, keep the commandments." When the young man asks Him in Matthew 19:16-19 what he should do to inherit eternal life, Christ tells him nothing else but the Ten Commandments. Therefore, we must learn to identify good works based on God's Commandments, not by the appearance, size, or number of the works themselves, nor by the judgment of people or human law or custom, as we see has been done and still is done, because we are blind and ignore the divine Commandments.

3. The first and most important, the most valuable of all good works is faith in Christ, as He says in John 6. When the Jews asked Him, "What shall we do that we may work the works of God?" He answered, "This is the work of God, that you believe in Him Whom He has sent" (John 6:28-29). When we hear or preach this word, we quickly move past it and think it's a very small thing and easy to do, when we should actually stop and think about it deeply for a long time. For in this work, all good works must be done and receive their goodness from it, like a loan. We must put this plainly, so people can understand it.

We find many people who pray, fast, set up charities, do various good deeds, and live a good life in front of others. Yet, if you ask them whether they are sure that what they do pleases God, they say, "No"; they don't know or they doubt. There are even some very learned people who mislead them by saying that it's not necessary to be sure of this. Yet, on the other hand, these same people do nothing but teach about good works. All these works are done without faith, so they are nothing and completely dead. Just as their conscience is toward God and as they believe, so are the works that come from it. Since they have no faith and no good conscience toward God, their works lack their foundation, and all their life and goodness amount to nothing. This is why, when I emphasize faith and reject works done without faith, they accuse me of forbidding good works, when in reality, I am trying hard to teach true good works of faith.

4. If you ask further whether they consider it a good work when they do their job, walk, stand, eat, drink, sleep, and do all kinds of activities for taking care of their body or for the common good, and whether they believe that God is pleased with them because of these actions, you will find that they say, "No." They define good works so narrowly that they only include praying in church, fasting, and giving to the poor. They think other actions are pointless and believe that God doesn't care about them. Because of their harmful unbelief, they limit and reduce the service of God, who is served by everything done, spoken, or thought in faith.

Ecclesiastes 9 teaches: "Go your way with joy, eat and drink, and know that God accepts your works. Let your clothes always be white, and let your head never lack oil. Live joyfully with the wife whom you love all the days of your fleeting life" (Eccl. 9:7-9). "Let your clothes always be white," meaning let all our works be good, whatever they may be, without any distinction. And they are white when I am certain and believe that they please God. Then the head of my soul will never lack the oil of a joyful conscience.

So Christ says in John 8:29, "I do always those things that please Him." And St. John says in 1 John 3:19-22, "Hereby we know that we are of the truth, if we can comfort our hearts before Him and have a good confidence. And if our heart condemns or frets us, God is greater than our heart, and we have confidence, that whatsoever we ask, we shall receive of Him, because we keep His commandments, and do those things that are pleasing in His sight." Again: "Whosoever is born of God, that is, whoever believes and trusts God, does not commit sin, and cannot sin." Again, in Psalm 34:22, "None of them that trust in Him shall do sin." And in Psalm 2:12, "Blessed are all they that put their trust in Him." If this is true, then all that they do must be good, or the evil that they do must be quickly forgiven. Behold, then, why I exalt faith so greatly, draw all works into it, and reject all works which do not flow from it.

4. Now everyone can recognize and determine for themselves when they are doing something good or not. If they find their heart confident that it pleases God, the work is good, even if it's as small as picking up a straw. If confidence is missing, or if they doubt, the work is not good, even if it could raise all the dead or if the person gives themselves to be burned. This is what St. Paul teaches in Romans 14: "Whatsoever is not done of or in faith is sin" (Rom. 14:23). Faith, as the main work, and no other work, has given us the name of "believers in Christ." For all other works, a heathen, a Jew, a Turk, or a sinner can also do; but to trust firmly that they please God is only possible for a Christian who is enlightened and strengthened by grace.

These words might sound strange, and some even call me a heretic because of them. This is because people have followed blind reasoning and pagan ways, placing faith not above other virtues, but alongside them. They have assigned faith its own separate work, apart from all the works of other virtues. However, faith alone makes all other works good, acceptable, and worthy because it trusts God and does not doubt that everything a person does is well done. In fact, they have not allowed faith to remain a work but have turned it into a habit, as they say, even though Scripture calls no work a good, divine work except faith alone. Therefore, it is no surprise that they have become blind and leaders of the blind. This faith immediately brings with it love, peace, joy, and hope. For God gives His Spirit right away to those who trust Him, as St. Paul says to the Galatians: "You received the Spirit not because of your good works, but when you believed the Word of God" (Gal. 3:2).

5. In this faith, all works become equal, and one is like the other; all differences between works disappear, whether they are great, small, short, long, few, or many. The works are acceptable not because of themselves, but because of the faith that alone exists, works, and lives in each and every work without distinction, no matter how many and varied they are, just as all the parts of the body live, work, and get their name from the head, and without the head, no part can live, work, or have a name.

From this, it follows that a Christian who lives with this faith doesn't need someone to teach them good works. Whatever they find to do, they do it well. As Samuel said to Saul: "The Spirit of the Lord will come upon you, and you will be changed into another person; then do whatever your hand finds to do, for God is with you" (1 Sam. 10:6-7). We also read about St. Anna, Samuel's mother: "When she believed the priest Eli, who promised her God's grace, she went home in joy and peace, and from that time, she no longer turned this way and that," meaning whatever happened, it was all the same to her. St. Paul also says: "Where the Spirit of Christ is, there is freedom" (2 Cor. 3:17). Faith doesn't allow itself to be tied to any specific work, nor does it let any work be taken from it. As the First Psalm says, "He brings forth his fruit in its season" (Ps. 1:3), meaning naturally and at the right time.

6. We can see this in a common human example. When a man and a woman love each other and truly believe in their love, who teaches them how to behave, what to do, what to avoid, what to say or not say, and what to think? Their confidence alone teaches them all this and more. They don't differentiate between actions: they do big, long, and many tasks as gladly as small, short, and few ones, and vice versa; all with joyful, peaceful, and confident hearts, each being a free companion to the other. But where there is doubt, people search for what is best; then they imagine different actions to win favor, yet they do it with a heavy heart and great reluctance. It's as if they are trapped, more than half in despair, and often end up making a fool of themselves.

So a Christian who lives with confidence in God knows everything, can do everything, takes on all tasks that need to be done, and does everything cheerfully and freely; not to earn many merits and good works, but because it brings him joy to please God, and he serves God purely without expecting anything in return, content that his service pleases God. On the other hand, someone who is not aligned with God, or has doubts, anxiously searches for ways to do enough and tries to move God with many works. He travels to St. James of Compostela, to Rome, to Jerusalem, here and there, prays St. Bridget's prayer and others, fasts on this day and that, confesses here, and confesses there, asks this person and that, yet finds no peace. He does all this with great effort, despair, and reluctance, so that the Scriptures rightly call such works in Hebrew Avenama, meaning labor and toil. And even then, they are not good works and are all wasted. Many have been driven to madness by this; their fear has led them into all kinds of misery. About these people, it is written in the Wisdom of Solomon 5:7: "We have wearied ourselves in the wrong way; and have gone through deserts, where there lay no way; but as for the way of the Lord, we have not known it, and the sun of righteousness rose not upon us."

7. In these actions, faith is still small and weak. Let's ask further if they believe they are pleasing to God when they suffer in body, possessions, honor, friends, or anything they have, and believe that God, in His mercy, assigns their sufferings and difficulties to them, whether they are small or large. This is true strength: to trust in God when, to all our senses and reason, He seems angry; and to have more confidence in Him than we feel. Here, He is hidden, as the bride says in the Song of Songs: "Behold he standeth behind our wall, he looketh forth at the windows" (Song of Solomon 2:9); meaning, He stands hidden among the sufferings, which would separate us from Him like a wall, even like a wall of stone, and yet He looks upon me and does not leave me, for He is standing and ready to help graciously, and through the window of dim faith, He allows Himself to be seen. And Jeremiah says in Lamentations, "For he does not afflict from his heart or grieve the children of men" (Lam. 3:33).

They don't understand this faith at all and give up, thinking that God has abandoned them and become their enemy. They even blame their troubles on people and devils and have no trust in God. Because of this, their suffering is always offensive and harmful to them, yet they go and do some good works, as they think, without realizing their lack of belief. But those who trust God during such suffering and maintain a strong confidence in Him, believing that He is pleased with them, see their sufferings and afflictions as precious merits and rare possessions, whose value no one can estimate. Faith and confidence make everything that others see as shameful precious before God, as it is written even about death in Psalm 116: "Precious in the sight of the Lord is the death of His saints" (Ps. 116:15). Just as the confidence and faith are better, higher, and stronger at this stage than in the first stage, so the sufferings endured in this faith surpass all works of faith. Therefore, there is an immeasurable difference between such works and sufferings, and the sufferings are infinitely better.

8. Beyond all this is the highest level of faith, when God punishes the conscience not only with temporary sufferings but with death, hell, and sin, and seems to refuse grace and mercy, as if it were His will to condemn and be angry forever. Few people experience this, but David cries out in Psalm 6, "O Lord, rebuke me not in Your anger" (Ps. 6:1). To believe at such times that God, in His mercy, is pleased with us, is the highest work that can be done by and in the creature; but those who rely on their own righteousness and good works know nothing about this. For how could they expect good things and grace from God here, as long as they are not certain in their works and doubt even on the lowest level of faith?

In this way, as I mentioned, I've always praised faith and rejected all works done without such faith. My goal is to guide people away from false, pretentious, pharisaic, unbelieving good works, which fill all monastic houses, churches, homes, and all social classes, and lead them to true, genuine, thoroughly good, believing works. The only ones who oppose me are like the unclean animals that don't split the hoof, as the Law of Moses describes. They refuse to distinguish between good works and just go through the motions: if they pray, fast, set up endowments, go to confession, and do enough, they think everything is good, even though they have no faith in God's grace and approval. In fact, they believe their works are best when they've done many, great, and long works without any such confidence, and they expect good only after the works are done. So, they build their confidence not on divine favor, but on the works they've done, which is like building on sand and water, leading to a harsh fall, as Christ says in Matthew 7:26-27. This goodwill and favor, on which our confidence rests, was announced by the angels from heaven when they sang on Christmas night: "Gloria in excelsis Deo, Glory to God in the highest, peace to earth, gracious favor to man."

9. This is the work of the First Commandment, which says: "You shall have no other gods." This means: "Since I am the only God, you should place all your confidence, trust, and faith in Me alone, and no one else." It's not enough to call Him God with just your words or to worship Him with physical gestures; you must trust Him with your heart and rely on Him for all good things, grace, and favor, whether in actions or suffering, in life or death, in joy or sorrow. As Jesus says to the Samaritan woman in John 4: "I tell you, those who worship God must worship Him in spirit and truth" (John 4:24). This deep faith, loyalty, and confidence in the heart is the true fulfillment of the First Commandment. Without this, no other work can satisfy this Commandment. Since this Commandment is the first, highest, and best, from which all others come, exist, and are guided and measured, so too is its work—faith or confidence in God's favor at all times—the first, highest, and best, from which all others must come, exist, remain, be guided, and measured. Compared to this, other works are like having the other Commandments without the First, as if there were no God. Therefore, St. Augustine rightly says that the works of the First Commandment are faith, hope, and love. As I mentioned earlier, such faith and confidence bring love and hope with them. In fact, if we understand it correctly, love is the first or comes at the same time as faith. For I couldn't trust God if I didn't believe He wanted to be favorable and love me, which in turn leads me to love Him, trust Him wholeheartedly, and look to Him for all good things.

10. Now you can see for yourself that anyone who doesn't always trust God and doesn't rely on His favor, grace, and goodwill in all their actions, sufferings, life, and death, but instead seeks His favor in other things or in themselves, is not keeping this Commandment and is practicing real idolatry. This is true even if they were to follow all the other Commandments and had all the prayers, fasting, obedience, patience, chastity, and innocence of all the saints combined. The main work is missing, and without it, all the other actions are just a sham, show, and pretense, with nothing real behind them. Christ warns us against this in Matthew 7: "Beware of false prophets, which come to you in sheep's clothing" (Matt. 7:15). These are people who think they can make God favorable to them with their many good works, as if they could buy God's grace, treating Him like a merchant or a day-laborer who won't give His grace and favor for free. These are the most misguided people on earth, who will hardly or never turn to the right way. The same goes for those who, in times of trouble, run around looking for advice and help everywhere except from God, even though they are most urgently commanded to seek it from Him. The Prophet Isaiah criticizes them, saying, "The mad people turneth not to Him that smiteth them" (Isa. 9:13); meaning, God sent them suffering and adversity so they would turn to Him and trust Him. But instead, they run away from Him to people, sometimes to Egypt, sometimes to Assyria, and maybe even to the devil. Much is written about this kind of idolatry in the same Prophet and in the Books of the Kings. This is also how all holy hypocrites behave when they are in trouble: they don't turn to God but flee from Him, only thinking about how to get rid of their trouble through their own efforts or human help, yet they consider themselves and let others consider them as pious people.

11. This is what St. Paul means in many places, where he gives so much importance to faith, that he says: "The righteous man draws his life out of his faith," and faith is what makes him considered righteous before God (Rom. 1:17). If righteousness comes from faith, it is clear that faith fulfills all commandments and makes all works righteous, since no one is justified unless they keep all the commands of God. Again, works cannot justify anyone before God without faith. The Apostle so completely and strongly rejects works and praises faith, that some have been offended by his words and say: "Well, then, we will do no more good works," although he condemns such people as being wrong and foolish.

People still act this way. When we dismiss the big, showy works of our time, which are done completely without faith, they say: People should only believe and not do anything good. Today, they claim that the works of the First Commandment include singing, reading, playing the organ, reading the mass, saying matins and vespers and other hours, building and decorating churches, altars, and monasteries, collecting bells, jewels, garments, trinkets, and treasures, and traveling to Rome and to the saints. Furthermore, when we dress up and bow, kneel, pray the rosary and the Psalter, and do all this not before an idol, but before the holy cross of God or the pictures of His saints: this is what we call honoring and worshiping God, and, according to the First Commandment, "You shall have no other gods before me" (Ex. 20:3); even though usurers, adulterers, and all kinds of sinners can do these things too, and do them every day.

Of course, if these things are done with faith, believing that they please God, then they are praiseworthy—not because of their virtue, but because of such faith. For with faith, all works are of equal value, as mentioned before. But if we doubt or do not believe that God is gracious to us and pleased with us, or if we arrogantly think we can please Him only through and after our works, then it is all pure deception. Outwardly, we may honor God, but inwardly, we set ourselves up as a false god. This is why I have often spoken against the showiness, grandeur, and abundance of such works and have rejected them. It's as clear as day that they are not only done in doubt or without faith, but there is hardly one in a thousand who doesn't place their confidence in these works, expecting to win God's favor and earn His grace through them. They turn it into a marketplace, which God cannot tolerate, since He has promised His grace freely and wants us to start by trusting that grace and perform all works within it, whatever they may be.

12. Note for yourself, then, how different these two are: keeping the First Commandment with outward actions only, and keeping it with inward trust. The latter makes true, living children of God, while the former only creates worse idolatry and the most harmful hypocrites on earth, who with their apparent righteousness lead countless people into their way, yet allow them to be without faith, so they are miserably misled and caught in meaningless rituals and ceremonies. Of such people, Christ says in Matthew 24:23, "Then if any man shall say unto you, Lo, here is Christ, or there; believe it not"; and in John 4:21, "Jesus saith unto her, Woman, believe me, the hour cometh, when ye shall neither in this mountain, nor yet at Jerusalem, worship the Father."

These and similar passages have influenced me and should influence everyone to reject the grand display of bulls, seals, flags, and indulgences, which lead the poor people to build churches, give, endow, and pray, yet faith is not mentioned and is even suppressed. Since faith makes no distinction among works, such elevation and promotion of one work over another cannot coexist with faith. Faith wants to be the only service to God and will not give this name and honor to any other work, except when faith imparts it, as it does when the work is done in faith and by faith. This distortion is shown in the Old Testament when the Jews left the Temple and sacrificed in other places, in the green parks and on the mountains. This is what these people also do: they are eager to do all works, but they do not regard this main work of faith at all.

13. Where are those who ask what good works are, what they should do, and how they should be religious? And where are those who say that when we preach about faith, we neither teach nor do works? Doesn't this First Commandment give us more work to do than anyone can handle? Even if a person were a thousand people, or all people, or all creatures, this Commandment would still demand more than enough from them, since they are commanded to always live and walk in faith and trust toward God, to place such faith in no one else, and to have only one true God, and no other.

Now, since human nature can't go a moment without doing or not doing something, facing or avoiding something (because, as we see, life never stops), anyone who wants to be devout and full of good works should start by always practicing this faith in all their life and actions. Let them learn to do and not do everything with this constant faith. Then they will realize how much work they have to do and how everything is included in faith. They must never become lazy because even their resting should be an exercise and work of faith. In short, nothing can be in or around us, and nothing can happen to us, without it being good and worthy if we believe (as we should) that everything pleases God. As St. Paul says: "Dear brethren, all that you do, whether you eat or drink, do all in the name of Jesus Christ, our Lord." Now, it can't be done in this name unless it is done in this faith. Similarly, Romans 8:28: "We know that all things work together for good to those who love God."

Therefore, when some people say that good works are forbidden when we preach faith alone, it's like if I told a sick person: "If you were healthy, you would be able to use all your limbs; but without health, the actions of all your limbs mean nothing." And then he wanted to conclude that I had forbidden the use of all his limbs. On the contrary, I meant that he must first have health, which will enable all the actions of all the limbs. In the same way, faith must be the guiding force and leader in all works, or they mean nothing at all.

14. You might ask: "Why do we have so many laws in the Church and the State, and many ceremonies in churches, monasteries, and holy places that encourage and push people to do good works if faith does everything through the First Commandment?" I answer: It's simply because not everyone has faith or pays attention to it. If everyone had faith, we wouldn't need any more laws, and each person would naturally do good works all the time, as their trust in God guides them."

There are four types of people: The first type, just mentioned, don't need any law. St. Paul says in 1 Timothy 1:9, "The law is not made for a righteous man," meaning for the believer. Believers naturally do what they know and can do because they firmly trust that God's favor and grace are with them in everything. The second type wants to misuse this freedom, putting false confidence in it and becoming lazy. St. Peter says in 1 Peter 2:16, "You shall live as free men, but not using your liberty for a cloak of maliciousness," as if to say: The freedom of faith doesn't allow sins, nor will it cover them, but it sets us free to do all kinds of good works and to endure everything that happens to us, so a person is not limited to just one work or a few. St. Paul also says in Galatians 5:13, "Use not your liberty for an occasion to the flesh." These people must be guided by laws and encouraged through teaching and exhortation. The third type are wicked people, always ready to sin; they must be controlled by spiritual and worldly laws, like wild horses and dogs, and if this doesn't help, they must be put to death by the worldly sword, as St. Paul says in Romans 13:4, "The worldly ruler bears the sword and serves God with it, not as a terror to the good, but to the evil." The fourth type, who are still immature and childish in their understanding of faith and the spiritual life, must be coaxed like young children and tempted with external, specific, and prescribed decorations, like reading, praying, fasting, singing, adorning churches, organ playing, and other things commanded and observed in monastic houses and churches, until they also learn to know the faith. Although there is great danger here, when the rulers, as is now, unfortunately, the case, focus on and insist upon such ceremonies and external works as if they were the true works, and neglect faith, which they should always teach along with these works, just as a mother gives her child other food along with milk until the child can eat solid food by itself.

15. Since we are not all the same, we must tolerate such people, share their practices and burdens, and not look down on them, but teach them the true way of faith. As St. Paul teaches in Romans 14: "Accept the one whose faith is weak, without quarreling over disputable matters" (Rom. 14:1). He also says in 1 Corinthians 9: "To those under the law, I became like one under the law (though I myself am not under the law)" (1 Cor. 9:20). And Christ, in Matthew 17, when asked to pay a tax He wasn't obligated to pay, discusses with St. Peter whether the children of kings must pay taxes or just other people. St. Peter answers: "Only other people." Christ said: "Then the children are exempt. But so that we may not cause offense, go to the sea, throw in a hook, and take the first fish you catch; open its mouth and you will find a coin. Take it and give it to them for my tax and yours" (Matt. 17:24-27).

Here we see that all actions and things are free to a Christian through their faith. Yet, because others do not yet believe, the Christian observes and tolerates what they are not obligated to do. But they do this freely, knowing for sure that it pleases God, and they do it willingly, accepting it like any other voluntary action that comes their way without their choosing, because they desire and seek nothing more than to do works in their faith that please God.

But since in this discussion we have taken on the task of teaching what righteous and good works are, and are now talking about the highest work, it's clear that we are not speaking about the second, third, and fourth groups of people, but about the first group, which all the others should strive to become like. Until they do, the first group must endure and instruct them. Therefore, we must not look down on these people of weak faith, who would gladly do right and learn but cannot understand because of the ceremonies they cling to. Instead, we should blame their ignorant, blind teachers, who have never taught them faith and have led them so deeply into works. They must be gently and gradually led back to faith, like treating a sick person, and must be allowed for a time, for their conscience's sake, to cling to some works and do them as necessary for salvation, as long as they rightly grasp the faith. Otherwise, if we try to pull them away too suddenly, their weak consciences might be completely shattered and confused, and they might lose both faith and works. But the stubborn ones, who are hardened in their works, ignore what is said about faith, and fight against it, we must, as Christ did and taught, let them go their way, so that the blind may lead the blind (Matt. 15:14).

16. But you might ask: How can I be sure that all my actions are pleasing to God, especially when I sometimes make mistakes, talk too much, eat, drink, or sleep too much, or do other things I can't help doing? Answer: This question shows that you still see faith as just another action among many, and not as the most important one. Faith is the highest action because it stays strong and wipes out these daily sins by not doubting that God is kind enough to overlook such daily mistakes and weaknesses. Even if a serious sin happens (which rarely happens to those who live with faith and trust in God), faith rises again and doesn't doubt that the sin is already forgiven. As it is written in 1 John 2:1-2: "My little children, I write these things to you so that you may not sin. But if anyone does sin, we have an Advocate with the Father, Jesus Christ, who is the atonement for all our sins." And in Wisdom 15:2: "For if we sin, we are yours, knowing your power." And Proverbs 24:16: "For a just man falls seven times and rises again." This confidence and faith must be so strong that a person knows all their life and actions are nothing but sinful before God's judgment, as it is written in Psalm 143:2: "In your sight, no one living is righteous." They must completely despair of their actions, believing they cannot be good except through this faith, which looks not for judgment but only for pure grace, favor, kindness, and mercy, like David in Psalm 26:3: "Your loving kindness is always before my eyes, and I have trusted in your truth"; Psalm 4:6-7: "The light of your face is lifted upon us (that is, the knowledge of your grace through faith), and you have put gladness in my heart"; for as faith trusts, so it receives.

See, this is how works are forgiven, are without guilt, and are good—not by their own nature, but by the mercy and grace of God because of the faith that trusts in God's mercy. Therefore, we must fear because of the works, but comfort ourselves because of the grace of God, as it is written in Psalm 147: "The Lord takes pleasure in those who fear Him, in those who hope in His mercy" (Ps. 147:11). So we pray with perfect confidence: "Our Father," and yet we ask: "Forgive us our trespasses"; we are children and yet sinners; are acceptable and yet do not do enough; and all this is the work of faith, firmly grounded in God's grace.

17. But if you ask where faith and confidence come from, it's important to know this. First: Without a doubt, faith doesn't come from your works or merit, but only from Jesus Christ, and it is freely promised and given; as St. Paul writes in Romans 5: "God shows His love for us in that while we were still sinners, Christ died for us" (Rom. 5:8); as if he said: "Shouldn't this give us a strong, unbreakable confidence, that before we prayed or cared for it, yes, while we were still living in sin, Christ died for our sin?" St. Paul concludes: "If while we were still sinners Christ died for us, how much more then, being justified by His blood, shall we be saved from wrath through Him; and if, when we were enemies, we were reconciled to God by the death of His Son, much more, being reconciled, shall we be saved by His life" (Rom. 5:9-10).

Look! You must form Christ within yourself and see how, in Him, God shows you and offers you His mercy without any of your own previous merits. From this understanding of His grace, you must draw faith and confidence in the forgiveness of all your sins. Therefore, faith does not start with works, nor do works create it. Instead, it must arise and flow from the blood, wounds, and death of Christ. If you see in these that God is so kindly disposed toward you that He even gives His Son for you, then your heart must, in turn, become sweet and kindly disposed toward God. Your confidence must grow out of pure goodwill and love—God's love toward you and yours toward God. We never read that the Holy Spirit was given to anyone when they did works, but always when people have heard the Gospel of Christ and the mercy of God. From this same Word and from no other source must faith still come, even today and always. For Christ is the rock from which people draw oil and honey, as Moses says (Deut. 32:13).

18. So far, we have discussed the first work and the First Commandment, but we've done so briefly, plainly, and quickly, as much more could be said about it. We will now continue to explore the works through the following commandments.

The second work, after faith, is following the Second Commandment, which tells us to honor God's name and not misuse it. Like all other works, this cannot be done without faith; if it is done without faith, it is just for show. After having faith, the greatest work we can do is to praise, preach, sing, and in every way lift up and magnify God's glory, honor, and name.

And although I have said before, and it is true, that there is no difference in works where faith is present and does the work, this is only true when they are compared with faith and its works. When measured against each other, there is a difference, and one is higher than the other. Just as in the body, the members do not differ when compared with health, and health works in one as much as in the other; yet the works of the members are different, and one is higher, nobler, and more useful than the other. Similarly, praising God's glory and name is better than the works of the other commandments that follow; and yet it must be done with the same faith as all the others.

But I know well that this work is not highly valued and has even become unknown. Therefore, we need to look into it further, and I won't say more about the need to do it with faith and confidence that it pleases God. Indeed, there is no work where confidence and faith are so much experienced and felt as in honoring God's Name; and it greatly helps to strengthen and increase faith, although all works also help to do this, as St. Peter says in 2 Peter: "Wherefore the rather, brethren, give diligence through good works to make your calling and election sure" (2 Pet. 1:10).

19. The First Commandment tells us not to have other gods, and by doing so, it commands us to have the true God through firm faith, trust, confidence, hope, and love. These are the only actions by which a person can have, honor, and keep a God. No other action can help someone find or lose God except through faith or unbelief, by trusting or doubting. None of the other actions reach God. Similarly, in the Second Commandment, we are told not to use His Name in vain. But that's not enough; we are also commanded to honor, call upon, glorify, preach, and praise His Name. It's impossible for God's Name not to be dishonored if it is not rightly honored. Even if it is honored with words, bowing, kissing, and other gestures, if this is not done in the heart with faith and confident trust in God's grace, it is nothing more than a sign of hypocrisy.

See now, how many kinds of good works a person can do under this Commandment at all times and never be without the good works of this Commandment, if they choose; so they truly don't need to make a long pilgrimage or seek holy places. For, tell me, what moment can pass in which we do not constantly receive God's blessings, or, on the other hand, face adversity? But what else are God's blessings and adversities than a constant urging and stirring up to praise, honor, and bless God, and to call upon His Name? Now if you had nothing else at all to do, wouldn't you have enough to do with this Commandment alone, that you constantly bless, sing, praise, and honor God's Name? And for what other purpose have tongue, voice, language, and mouth been created? As Psalm 51 says: "O Lord, open thou my lips; and my mouth shall show forth thy praise" (Ps. 51:15). Again: "My tongue shall sing aloud of thy righteousness" (Ps. 51:14).

What work is there in heaven except that of this Second Commandment? As it is written in Psalm 84:4: "Blessed are those who dwell in Your house; they will still be praising You." So also David says in Psalm 34:1: "I will bless the Lord at all times; His praise shall continually be in my mouth." And St. Paul, in 1 Corinthians 10:31: "Therefore, whether you eat or drink, or whatever you do, do all to the glory of God." Also, in Colossians 3:17: "And whatever you do in word or deed, do all in the name of the Lord Jesus, giving thanks to God the Father through Him." If we were to observe this work, we would have a heaven here on earth and always have enough to do, just like the saints in heaven.

20. This is based on the amazing and fair judgment of God: sometimes a poor person, who doesn't seem to do many great works, joyfully praises God at home when things go well, or confidently calls on Him when things go badly. By doing this, they perform a greater and more pleasing work than someone else who fasts a lot, prays a lot, donates to churches, goes on pilgrimages, and takes on big deeds here and there. Such a fool opens their mouth wide, looking for big works to do, and is so blinded that they don't notice this greatest work. Praising God seems like a very small matter to them compared to the big idea they have of their own works, where they might praise themselves more than God or find more joy in them than in God. Thus, with their good works, they go against the Second Commandment and its works. We see this illustrated in the story of the Pharisee and the Tax Collector in the Gospel (Luke 18:9-14). The sinner calls on God in his sins and praises Him, fulfilling the two highest Commandments: faith and honoring God. The hypocrite misses both and shows off with other good works that praise himself, not God, and trusts in himself more than in God. Therefore, he is rightly rejected, and the other is chosen.

The reason for all this is that the higher and better the works are, the less they show off; and everyone thinks they are easy because it's clear that no one claims to praise God's name and honor as much as those who never actually do it. With their appearance of doing it, while their heart lacks faith, they cause the precious work to be despised. So much so that the Apostle Paul dares to say boldly in Romans 2 that those who boast about God's law actually blaspheme God's name. Naming God and writing His honor on paper and walls is easy; but genuinely praising and blessing Him in His good deeds and confidently calling upon Him in all adversities are truly the rarest, highest works, next to faith. If we were to see how few of them there are in Christendom, we might despair from sorrow. Yet, there is a constant increase of high, pretty, shining works of human invention, or works that look like these true works, but at their core are without faith and faithfulness; in short, there is nothing good behind them. Isaiah also rebukes the people of Israel: "Hear this, you who are called by the name of Israel, who swear by the name of the Lord, and make mention of the God of Israel neither in truth, nor in righteousness" (Isa. 48:1); meaning they did not do it in true faith and confidence, which is the real truth and righteousness, but trusted in themselves, their works, and powers, yet still called upon God's name and praised Him, two things that do not fit together.

21. The first action of this commandment is to praise God for all His countless blessings, so this praise and thanksgiving should rightly never stop. Who can perfectly praise Him for the gift of natural life, not to mention all other temporary and eternal blessings? Through this part of the commandment, a person is filled with good and valuable works; if they do these with true faith, they have truly not lived in vain. In this matter, no one sins as much as the most shining saints, who are pleased with themselves and enjoy praising themselves or hearing themselves praised, honored, and glorified by others.

Therefore, the second work of this commandment is to be careful, to avoid and stay away from all worldly honor and praise, and never to seek a name for oneself, or fame and a great reputation, where everyone talks about and praises you. This is an extremely dangerous sin, yet it is the most common of all, and, unfortunately, not taken seriously. Everyone wants to be important and not the least, no matter how small they may be; this shows how deeply human nature is trapped in the evil of its own pride and self-confidence, which goes against these first two commandments.

Now the world sees this terrible vice as the highest virtue, and this makes it extremely dangerous for those who do not understand and have not experienced God's Commandments and the stories of the Holy Scriptures, to read or hear the books and stories of non-Christians. For all non-Christian books are completely filled with this pursuit of praise and honor; in them, people are taught by blind reason that they were not and could not be people of power and worth if they are not driven by praise and honor. But those are considered the best, who disregard body and life, friends and property, and everything else in the effort to win praise and honor. All the holy Fathers have complained about this vice and agree that it is the very last vice to be overcome. St. Augustine says: "All other vices are practiced in evil works; only honor and self-satisfaction are practiced in and by means of good works."

If a person had nothing else to do except focus on this second work of the Commandment, they would still need to spend their entire life fighting this vice and trying to get rid of it. It's so common, subtle, quick, and sneaky. Yet, we all overlook this important work and focus on many other smaller good works. In fact, through these other good works, we end up undermining this one and completely forgetting about it. As a result, the holy name of God, which should be honored above all, is taken in vain and dishonored through our own cursed name, self-approval, and desire for recognition. This sin is more serious before God than murder and adultery, but its wickedness isn't as obvious as murder because it's so subtle and happens in the spirit, not in the physical body.

22. Some people think it's good for young people to be motivated by reputation and honor, and also by the fear of shame and dishonor, to encourage them to do good. Many do good and avoid evil because they fear shame and love honor, doing things they wouldn't otherwise do or avoid. I leave them to their opinion. But right now, we're looking at how true good works should be done, and those who want to do them don't need to be pushed by fear of shame or love of honor. They should have a higher and much nobler motivation: God's commandment, God's fear, God's approval, and their faith and love toward God. Those who don't have or don't care about this motivation and let shame and honor drive them, they also have their reward, as the Lord says in Matthew 6:2. And just like the motivation, the work and the reward are the same: none of them is good, except only in the eyes of the world.

I believe that a young person can be more easily guided and motivated by the fear of God and His commandments than by any other means. However, if these don't work, we must accept that they do good and avoid evil for the sake of shame and honor, just as we must also tolerate wicked or imperfect people, as we mentioned earlier. We can't do more than tell them that their actions are not satisfactory and right before God, and then leave them until they learn to do right for the sake of God's commandments as well. Just like young children are encouraged to pray, fast, learn, etc., by gifts and promises from their parents, even though it wouldn't be good to treat them this way all their lives, so they never learn to do good out of the fear of God. It's even worse if they get used to doing good just for the sake of praise and honor.

23. It's true that we should still have a good reputation and honor, and everyone should live in a way that nothing bad can be said about them, and they don't offend anyone. As St. Paul says in Romans 12:17, "We are to be zealous to do good, not only before God, but also before all men." And in 2 Corinthians 6:3, "We walk so honestly that no man knows anything against us." However, we must be very careful and diligent so that such honor and good reputation don't make us proud or give us pleasure. Solomon's saying applies here: "As the fire in the furnace tests the gold, so a person is tested by the praise they receive." Only a few very spiritual people can remain indifferent and unchanged when honored and praised, not caring for it or feeling pride and pleasure in it. They should remain completely free, attributing all their honor and fame to God, offering it to Him alone, and using it only for God's glory, to help their neighbors, and not for their own benefit or advantage. A person should not trust in their own honor or think of themselves as better than the most incapable, despised person on earth, but should see themselves as a servant of God, who has given them the honor so that they may serve God and their neighbor with it, just as if He had commanded them to distribute some money to the poor for His sake. As He says in Matthew 5:16, "Your light shall shine before men, so that they may see your good works and glorify your Father who is in heaven." He doesn't say, "they shall praise you," but "your works shall only serve them to help them, so that through them they may praise God in you and in themselves." This is the correct use of God's name and honor when God is praised through the help of others. And if people want to praise us and not God in us, we should not allow it, but with all our strength, forbid it and avoid it as the most serious sin and theft of divine honor.

24. This is why God sometimes allows a person to fall into or stay in serious sin, so they can be humbled in their own eyes and in the eyes of others. Otherwise, they might not be able to avoid the great vice of seeking empty honor and fame if they remained steadfast in their great gifts and virtues. So, God uses other serious sins to prevent this sin, ensuring that only His name is honored. In this way, one sin becomes the remedy for another because of our twisted wickedness, which not only does evil but also misuses everything good.

Now see how much a person has to do if they want to do good works, which are always available in great number and surround them on all sides. But, unfortunately, because of their blindness, they ignore these opportunities and chase after others they create for themselves and enjoy, against which no one can speak enough or guard against enough. All the prophets had to deal with this, and for this reason, they were all killed, only because they rejected such self-created works and preached only God's commandments. As one of them says in Jeremiah 7:21-23: "Thus says the God of Israel to you: Take your burnt offerings and all your sacrifices and eat your burnt offerings and your flesh yourselves; for concerning these things I have commanded you nothing, but this thing I commanded you: Obey My voice (that is, not what seems right and good to you, but what I tell you), and walk in the way that I have commanded you." And in Deuteronomy 12:8: "You shall not do whatever is right in your own eyes, but what your God has commanded you."

These and countless similar passages of Scripture are meant to pull people away not only from sins but also from works that seem good and right to them. They aim to direct people, with a focused mind, to the simple meaning of God's commandment alone, so they diligently follow it always. As it is written in Exodus 13:9: "And it shall be for a sign unto thee upon thine hand, and for a memorial between thine eyes." And in Psalm 1:2: "But his delight is in the law of the Lord; and in his law doth he meditate day and night." We have more than enough to do if we are to satisfy only God's commandments. He has given us such commandments that if we understand them correctly, we wouldn't dare be idle for a moment and might easily forget all other works. But the evil spirit, who never rests, when he cannot lead us to the left into evil works, fights on our right through self-devised works that seem good, but against which God has commanded, as in Deuteronomy 28:14 and Joshua 23:6: "Ye shall not go aside from any of the words which I command you this day, to the right hand, or to the left, to go after other gods to serve them."

25. The third work of this Commandment is to call upon God's Name in every need. God considers it as keeping His Name holy and greatly honoring it if we mention and call upon it in times of trouble and need. This is really why He sends us so much trouble, suffering, adversity, and even death, and lets us live with many wicked, sinful desires, so that He may urge us and give us many reasons to run to Him, to cry out to Him, to call upon His holy Name, and thus fulfill this work of the Second Commandment, as He says in Psalm 50:15, "Call upon Me in the day of trouble; I will deliver you, and you shall glorify Me." This is the way you can come to salvation; for through such works, we perceive and learn what God's Name is, how powerful it is to help all who call upon it, and through this, confidence and faith grow greatly, and these fulfill the first and highest Commandment. This is the experience of David, in Psalm 54:7, "For He has delivered me out of all trouble; and my eye has looked in triumph on my enemies." And Psalm 91:14 says, "Because he has set his love upon Me, therefore I will deliver him; I will set him on high, because he has known My Name."

Look! Is there anyone on earth who wouldn't have enough to do with this work throughout their life? Who lives even an hour without facing challenges? I won't even mention the countless trials of adversity. The most dangerous trial of all is when there are no trials, and everything is going well; because then a person is tempted to forget God, become too confident, and misuse times of prosperity. Yes, in such times, they need to call upon God's Name ten times more than when facing adversity. As it is written in Psalm 91, "A thousand shall fall at your side, and ten thousand at your right hand" (Ps. 91:7).

We also see clearly in everyday life that more serious sins and vices happen when there is peace, when everything is cheap, and times are good, compared to when war, disease, sickness, and all kinds of misfortune weigh us down. Moses also worried that his people might abandon God's commandments simply because they had too much, were too well-off, and had too much peace. As he says in Deuteronomy 32:15, "Jeshurun grew fat and kicked; filled with food, they became heavy and sleek. They abandoned the God who made them and rejected the Rock their Savior." Because of this, God allowed many of their enemies to remain and did not drive them out, so they wouldn't have peace and would need to practice keeping God's commandments, as it is written in Judges 3:1-4. God deals with us in the same way when He sends us all kinds of misfortune. He is so careful with us to teach us and drive us to honor and call upon His Name, to gain confidence and faith in Him, and to fulfill the first two Commandments.

26. Here, foolish people get into trouble, especially those self-righteous saints and those who want to be better than others. They teach people to make the sign of the cross; one relies on charms, another goes to fortune-tellers; one seeks this, another that, just to avoid misfortune and feel safe. It's hard to describe how much of a devilish attraction there is to this playing around with sorcery, conjuring, and superstition. All of this is done so that people don't need God's name and don't trust in it. This brings great dishonor to God's name and the first two commandments, as people look to the devil, other people, or things for what should only be sought and found in God alone, through nothing but pure faith and trust, and a joyful meditation on and calling upon His holy name.

Now take a close look at this and see if it isn't a huge, crazy distortion: people believe in and trust the devil, other people, and things for the best outcomes; without such faith and confidence, nothing works or helps. How will the good and faithful God reward us if we don't believe and trust Him as much or more than we do people and the devil, even though He not only promises help and sure assistance but also commands us to confidently expect it, and gives all sorts of reasons why we should place such faith and confidence in Him? Isn't it sad and pitiful that the devil or people, who command nothing and don't urge, but only promise, are placed above God, who promises, urges, and commands; and that they are thought of more highly than God Himself? We should truly be ashamed of ourselves and learn from the example of those who trust the devil or people. For if the devil, who is a wicked, lying spirit, keeps faith with all those who ally with him, how much more will the most gracious, all-truthful God keep faith if a person trusts Him? Isn't it rather He alone who will keep faith? A rich person trusts and relies on their money and possessions, and they help them; and we are not willing to trust and rely on the living God, that He is willing and able to help us? We say: Gold makes bold; and it is true, as Baruch 3:17 says, "Gold is a thing wherein men trust." But far greater is the courage that the highest eternal Good gives, in which trust, not people, but only God's children.

27. Even if none of these troubles make us call on God's name and trust Him, sin alone is more than enough to push us to do this work. Sin surrounds us with three strong, powerful forces. The first is our own flesh, the second is the world, and the third is the evil spirit. These three constantly oppress and trouble us, giving us the chance to do good works by fighting against these enemies and sins. The flesh seeks pleasure and peace, the world seeks riches, favor, power, and honor, and the evil spirit seeks pride, glory, for a person to be well thought of, and for others to be looked down upon.

These three are so powerful that each one alone is enough to challenge a person, and yet we can't overcome them except by calling on the holy Name of God with strong faith. As Solomon says in Proverbs 18: "The name of the Lord is a strong tower; the righteous run to it and are safe" (Prov. 18:10). And David in Psalm 116: "I will lift up the cup of salvation and call on the name of the Lord" (Ps. 116:13). Again, in Psalm 18: "I will call upon the Lord, who is worthy to be praised, and I am saved from my enemies" (Ps. 18:3). These works and the power of God's name have become unknown to us because we are not used to it, have never seriously fought against sins, and have not needed His name. We are trained only in our self-devised works, which we could do with our own strength.

28. Further works of this commandment are: we should not swear, curse, lie, deceive, or misuse God's holy name in any way. These are straightforward matters and well-known to everyone, as these sins have been almost exclusively preached and proclaimed under this commandment. This also includes preventing others from sinfully using God's name by lying, swearing, deceiving, cursing, conjuring, and other such actions. Here again, there is much opportunity to do good and prevent evil.

But the greatest and most challenging task of this Commandment is to protect God's holy Name against those who misuse it spiritually and to share it with everyone. It's not enough for me to personally praise and call upon God's Name in good times and bad. I must step forward and, for the sake of God's honor and Name, face the hostility of others, as Christ told His disciples: "You will be hated by everyone because of My Name" (Matt. 10:22). Here, we may have to anger our parents and closest friends. We must stand against spiritual and worldly authorities and be accused of disobedience. We may provoke the rich, educated, holy, and all who are respected in the world. Although this is especially the duty of those who are called to preach God's Word, every Christian is also obligated to do so when the time and place require it. For the sake of God's holy Name, we must be willing to risk and give up everything we have and can do, showing through our actions that we love God and His Name, His honor, and His praise above all else. We must trust Him above all things and expect good from Him, thereby confessing that we consider Him the highest good, for which we are willing to let go of all other goods.

29. Here we must first resist all wrongs where truth or righteousness is being violated or needed, and we must not make any distinction between people, as some do. These people fight most actively and busily against the wrongs done to the rich, the powerful, and their own friends. But when wrongs are done to the poor, the despised, or their enemies, they remain quiet and patient. These people see God's name and honor not as they truly are, but through a distorted lens, measuring truth or righteousness based on the person rather than the issue. They do not consider their misleading perspective, which focuses more on the person than on the matter at hand. These are hypocrites inside and only appear to defend the truth. For they know well that there is no danger when one helps the rich, the powerful, the learned, and one's own friends, and can, in turn, enjoy their protection and be honored by them.

It's very easy to fight against the wrongs done to popes, kings, princes, bishops, and other important people. Everyone wants to appear the most pious where it's not really needed. Oh, how sneaky is the deceitful human nature with its demands; how cleverly it hides its greed for profit under the name of truth, righteousness, and God's honor! But when something happens to a poor and insignificant person, the deceitful eye doesn't see much profit and can't help but notice the disfavor of the powerful; so it leaves the poor person without help. Who could describe how widespread this vice is in Christendom? God says in Psalm 82, "How long will you judge unjustly, and show partiality to the wicked? Defend the cause of the poor and fatherless; uphold the rights of the poor and oppressed. Rescue the weak and needy; deliver them from the hand of the wicked" (Ps. 82:2-4). But this isn't done, and so the text continues: "They know nothing, they understand nothing. They walk about in darkness" (Ps. 82:5); meaning they don't see the truth but focus on the reputation of the great, no matter how unrighteous they are, and ignore the poor, no matter how righteous they are.

30. Look, here would be many good works. Most of the powerful, rich, and their friends commit injustice and oppress the poor, the lowly, and their own opponents. The greater the people, the worse their actions. Where we cannot stop it by force and help the truth, we should at least acknowledge it and do what we can with words. We should not side with the unrighteous, not approve of them, but speak the truth boldly.

What good would it do for a person if they did all kinds of good deeds, made pilgrimages to Rome and all holy places, acquired all indulgences, built all churches, and endowed houses, if they were found guilty of sinning against God's Name and honor by not speaking of them, neglecting them, and valuing their possessions, honor, favor, and friends more than the truth (which is God's Name and honor)? Or who is the person, at whose door and into whose house such good works do not come daily, so that they would have no need to travel far or seek out good works? And if we consider how people live, how everywhere people act so carelessly and lightly in this respect, we must cry out with the prophet, "All men are liars, lie and deceive" (Ps. 116:11); for they neglect the real good works, and instead adorn and paint themselves with the most insignificant ones, wanting to appear pious and ascend to heaven in peaceful security.

But if you ask, "Why doesn't God just do it all by Himself, since He can and knows how to help everyone?" Yes, He can do it; but He doesn't want to do it alone. He wants us to work with Him and honors us by wanting to do His work with us and through us. If we don't want to accept this honor, He will still do the work alone and help the poor. Those who refuse to help Him and ignore the great honor of doing His work will be condemned with the unrighteous because they have sided with them. Just as He alone is blessed, He wants to share His blessedness with us and not be alone in it. If He did everything alone, His commandments would be pointless because no one would have the chance to practice the great works of these commandments, and no one would test themselves to see if they regard God and His name as the highest good, risking everything for His sake.

31. This work also involves resisting all false, misleading, wrong, and heretical teachings, as well as any misuse of spiritual power. This is a much greater task because these false teachings use the holy Name of God itself to fight against the Name of God. It seems like a big and dangerous task to resist them because they claim that anyone who resists them is resisting God and all His saints, in whose place they claim to sit and whose power they claim to use. They say that Christ said of them, "He that heareth you, heareth me; and he that despiseth you, despiseth me" (Luke 10:16). They rely heavily on these words, becoming arrogant and bold to say, do, and leave undone whatever they please; they excommunicate, curse, rob, murder, and carry out all their wickedness in any way they please and can invent, without any hindrance.

Now, Christ didn't mean that we should listen to them in everything they might say and do, but only when they present to us His Word, the Gospel, not their own words, His work, and not their work. How else could we know whether their lies and sins should be avoided? There must be some rule about how much we should listen to and follow them, and this rule can't be given by them but must be established by God over them, so it can serve as a guide for us, as we will hear in the Fourth Commandment.

It must be true that even in the spiritual realm, most people preach false teachings and misuse spiritual authority. This happens so that we have the opportunity to follow the works of this commandment and to be tested, to see what we are willing to do and avoid doing against such blasphemers for the sake of honoring God.

Oh, if we truly respected God in this matter, how often would the deceitful officials have to issue their papal and episcopal bans in vain! How weak the Roman threats would become! How often would many people have to stay silent, to whom the world must now listen! How few preachers would be found in Christianity! But it has taken control: whatever they claim and in whatever way, that must be right. Here, no one fights for God's name and honor, and I believe that no greater or more frequent sin is committed in external works than in this area. It is such a high matter that few understand it, and, besides, it is adorned with God's name and power, making it dangerous to touch. But the prophets of old were experts in this; also the apostles, especially St. Paul, who did not let it bother them whether the highest or the lowest priest had said it, or had done it in God's name or in his own. They looked at the works and words and compared them to God's commandment, no matter whether big John or little Nick said it, or whether they had done it in God's name or in man's. And for this, they had to die, and there would be much more to say about such dying in our time, for things are much worse now. But Christ and St. Peter and Paul must cover all this with their holy names, so that no more infamous cover for wrongdoing has been found on earth than the most holy and most blessed name of Jesus Christ!

One might be horrified to be alive, simply because of the misuse and disrespect of God's holy Name. If this continues much longer, I fear we will openly worship the devil as a god, since the spiritual leaders and the educated seem to completely lack understanding in these matters. It's high time we earnestly pray to God to keep His Name holy. But this will come at a cost, and those who benefit from the legacy of the holy martyrs, who were won with their blood, must again create martyrs. More on this another time.

1. We have now seen how many good works there are in the Second Commandment, which are not good in themselves unless they are done in faith and with the assurance of God's favor. We must focus on this Commandment alone and realize how much we need to do, while unfortunately, we often busy ourselves with other works that don't align with it. Now follows the Third Commandment: "You shall keep the day of rest holy." The First Commandment prescribes our heart's attitude toward God in thoughts, the Second deals with our mouth in words, and this Third prescribes our attitude toward God in works. These three Commandments are written on the first and right table of Moses, governing us in matters concerning God, where God interacts with us directly, without any creature's mediation.

The first actions of this commandment are simple and outward, which we usually call worship, like attending mass, praying, and listening to a sermon on holy days. Understood this way, there are very few actions in this commandment; and these, if not done with confidence and faith in God's favor, are meaningless, as mentioned earlier. Therefore, it might be better if there were fewer saint's days, since nowadays the actions done on them are mostly worse than those on regular workdays, with laziness, overeating, drunkenness, gambling, and other bad deeds; and then, the mass and the sermon are listened to without any benefit, and the prayer is spoken without faith. It almost seems like people think it's enough to just watch the mass with our eyes, hear the preaching with our ears, and say the prayers with our mouths. It's all so formal and shallow! We don't consider that we might receive something from the mass into our hearts, learn and remember something from the preaching, or seek, desire, and expect something in our prayer. Although in this matter, the bishops and priests, or those responsible for preaching, are mostly at fault because they do not preach the Gospel and do not teach the people how they should watch the mass, listen to preaching, and pray. Therefore, we will briefly explain these three actions.

2. In the mass, it's important that we also engage with our hearts; and we do this by having faith in our hearts. Here, we should remember the words of Christ when He established the mass and said, "Take and eat, this is My Body, which is given for you"; similarly, over the cup, "Take and drink all of it: this is a new, everlasting testament in My Blood, which is shed for you and for many for the forgiveness of sins. Do this, as often as you do it, in remembrance of Me." In these words, Christ created a memorial or anniversary for Himself, to be observed daily in all of Christianity, and added to it a glorious, rich, great testament. This testament doesn't involve interest, money, or worldly possessions, but rather the forgiveness of all sins, grace, and mercy leading to eternal life, so that all who come to this memorial will receive the same testament. Then He died, making this testament permanent and unchangeable. As proof and evidence of this, instead of a letter and seal, He left us His own Body and Blood under the bread and wine.

Here, it's important for a person to practice the first works of this commandment very well, so they don't doubt that what Christ has said is true, and they should consider the testament certain, so they don't make Christ a liar. If you attend mass and don't consider or believe that Christ, through His testament, has given you forgiveness for all your sins, what else is it but as if you said: "I don't know or don't believe that it's true that forgiveness of my sins is given to me here"? Oh, how many masses there are in the world today! But how few people hear them with such faith and benefit! This greatly provokes God's anger. For this reason, no one shall or can gain any benefit from the mass unless they are troubled in soul and long for divine mercy, and desire to be free from their sins; or, if they have a bad intention, they must change during the mass and come to desire this testament. For this reason, in the past, no open sinner was allowed to be present at the mass.

When this faith is truly present, the heart should be filled with joy by the testament, becoming warm and melting in God's love. Then, praise and thanksgiving will naturally follow with a pure heart. This is why the mass is called "Eucharistia" in Greek, meaning "thanksgiving," because we praise and thank God for this comforting, rich, blessed testament. It's like how someone would give thanks, praise, and feel joyful if a good friend gave them a thousand or more gold coins. However, Christ often experiences what happens to those who make several people rich through their testament, and these people never think of them, nor do they praise or thank them. Similarly, our masses today are often celebrated without us knowing why or for what purpose, and as a result, we neither give thanks, love, nor praise. We remain dry and hard-hearted, satisfied with our little prayer. More on this another time.

3. The sermon should be nothing more than the announcement of this testament. But who can hear it if no one preaches it? The problem is that those who should be preaching it don't even know it themselves. That's why sermons often wander into other useless stories, and Christ is forgotten. We end up like the man in 2 Kings 7:20; we see our riches but don't enjoy them. The Preacher also says, "This is a great evil, when God gives a man riches, and gives him not the power to enjoy them" (Eccles. 6:2). So, we watch countless masses and don't know whether the mass is a testament or what it is, as if it were just any other common good work on its own. Oh God, how incredibly blind we are! But where this is preached correctly, it must be listened to carefully, understood, remembered, thought about often, and the faith must be strengthened against all the temptations of sin, whether past, present, or future.

Look! This is the only ceremony or practice that Christ has established, where His followers should gather, participate, and keep it together in unity. He did not make it just a simple act like other ceremonies, but He placed within it a rich and exceedingly great treasure, to be given and shared with all who believe in it.

This preaching should make sinners feel sorry for their sins and ignite in them a desire for the treasure. Therefore, it is a serious sin not to listen to the Gospel and to ignore such a treasure and such a rich feast to which we are invited. But it is an even greater sin not to preach the Gospel and to let so many people who would gladly listen to it perish, since Christ has so strictly commanded that the Gospel and this testament be preached. He does not even want the mass to be celebrated unless the Gospel is preached, as He says: "As oft as ye do this, remember me"; that is, as St. Paul says, "Ye shall preach of His death" (1 Cor. 11:26). For this reason, it is dreadful and horrible in our times to be a bishop, pastor, and preacher; for no one any longer knows this testament, let alone preaches it, even though this is their highest and only duty and obligation. How heavily must they give account for so many souls who must perish because of this lack in preaching.