A Treatise on Good Works Part 5

Here it is led by the nose, and oppresses the common people, becomes a government of the like of which a heathen says: "The spider-webs catch the small flies, but the mill-stones roll through." So the laws, ordinances and government of one and the same authority hold the small men, and the great are free; and where the prince is not himself so wise that he needs n.o.body's advice, or has such a standing that they fear him, there will and must be (unless G.o.d should do a special wonder) a childish government.

For this reason G.o.d has considered evil, unfit rulers the greatest of plagues, as He threatens, Isaiah iii, "I will take away from them every man of valor, and will give children to be their princes and babes to rule over them." Four plagues G.o.d has named in Scripture, Ezekiel xiv.

The first and slightest, which also David chose, is pestilence, the second is famine, the third is war, the fourth is all manner of evil beasts, such as lions, wolves, serpents, dragons; these are the wicked rulers. For where these are, the land is destroyed, not only in body and property, as in the others, but also in honor, discipline, virtue and the soul's salvation. For pestilence and famine make people good and rich; but war and wicked rulers bring to naught everything that has to do with temporal and eternal possessions.

XV. A prince must also be very wise and not at all times undertake to enforce his own will, although he may have the authority and the very best cause. For it is a far n.o.bler virtue to endure wrong to one's authority than to risk property and person, if it is advantageous to the subjects; since worldly rights attach only to temporal goods.

Hence, it is a very foolish saying: I have a right to it, therefore I will take it by storm and keep it, although all sorts of misfortune may come to others thereby. So we read of the Emperor Octavia.n.u.s, that he did not wish to make war, however just his cause might be, unless there were sure indications of greater benefit than harm, or at least that the harm would not be intolerable, and said: "War is like fishing with a golden net; the loss risked is always greater than the catch can be."

For he who guides a wagon must walk far otherwise than if he were walking alone; when alone he may walk, jump, and do as he will; but when he drives, he must so guide and adapt himself that the wagon and horses can follow him, and regard that more than his own will. So also a prince leads a mult.i.tude with him and must not walk and act as he wills, but as the mult.i.tude can, considering their need and advantage more than his will and pleasure. For when a prince rules after his own mad will and follows his own opinion, he is like a mad driver, who rushes straight ahead with horse and wagon, through bushes, thorns, ditches, water, up hill and down dale, regardless of roads and bridges; he will not drive long, all will go to smash.

Therefore it would be most profitable for rulers, that they read, or have read to them, from youth on, the histories, both in sacred and in profane books, in which they would find more examples and skill in ruling than in all the books of law; as we read that the kings of Persia did, Esther vi. For examples and histories benefit and teach more than the laws and statutes: there actual experience teaches, here untried and uncertain words.

XVI. Three special, distinct works all rulers might do in our times, particularly in our lands. First, to make an end of the horrible gluttony and drunkenness, not only because of the excess, but also because of its expense. For through seasonings and spices and the like, without which men could well live, no little loss of temporal wealth has come and daily is coming upon our lands. To prevent these two great evils would truly give the temporal power enough to do, for the inroads they have made are wide and deep. And how could those in power serve G.o.d better and thereby also improve their own land?

Secondly, to forbid the excessive cost of clothing, whereby so much wealth is wasted, and yet only the world and the flesh are served; it is fearful to think that such abuse is to be found among the people who have been pledged, baptised and consecrated to Christ, the Crucified, and who should bear the Cross after Him and prepare for the life to come by dying daily. If some men erred through ignorance, it might be borne; but that it is practised so freely, without punishment, without shame, without hindrance, nay, that praise and fame are sought thereby, this is indeed an unchristian thing. Thirdly, to drive out the usurious buying of rent-charges, which in the whole world ruins, consumes and troubles all lands, peoples and cities through its cunning form, by which it appears not to be usury, while in truth it is worse than usury, because men are not on their guard against it as against open usury. See, these are the three Jews, as men say, who suck the whole world dry. Here princes ought not to sleep, nor be lazy, if they would give a good account of their office to G.o.d.

XVII. Here too ought to be mentioned the knavery which is practised by officiales and other episcopal and spiritual officers, who ban, load, hunt and drive the poor people with great burdens, as long as a penny remains. This ought to be prevented by the temporal sword, since there is no other help or remedy.

O, would G.o.d in heaven, that some time a government might be established that would do away with the public bawdy-houses, as was done among the people of Israel! It is indeed an unchristian sight, that public houses of sin are maintained among Christians, a thing formerly altogether unheard of. It should be a rule that boys and girls should be married early and such vice be prevented. Such a rule and custom ought to be sought for by both the spiritual and the temporal power. If it was possible among the Jews, why should it not also be possible among Christians? Nay, if it is possible in villages, towns and some cities, as we all see, why should it not be possible everywhere?

But the trouble is, there is no real government in the world. No one wants to work, therefore the mechanics must give their workmen holiday: then they are free and no one can tame them. But if there were a rule that they must do as they are bid, and no one would give them work in other places, this evil would to a large extent be mended. G.o.d help us!

I fear that here the wish is far greater than the hope; but this does not excuse us.

Now see, here only a few works of magistrates are indicated, but they are so good and so many, that they have superabundant good works to do every hour and could constantly serve G.o.d. But these works, like the others, should also be done in faith, yea, be an exercise of faith, so that no one expect to please G.o.d by the works, but by confident trust in His favor do such works only to the honor and praise of his gracious G.o.d, thereby to serve and benefit his neighbor.

XVIII. The fourth work of this Commandment is obedience of servants and workmen toward their lords and ladies, masters and mistresses. Of this St. Paul says, t.i.tus ii: "Thou shalt exhort servants that they highly honor their masters, be obedient, do what pleases them, not cheating them nor opposing them"; for this reason also: because they thereby bring the doctrine of Christ and our faith into good repute, that the heathen cannot complain of us and be offended. St. Peter also says: "Servants, be subject to your masters, for the fear of G.o.d, not only to the good and gentle, but also to the froward and harsh. For this is acceptable with G.o.d, if a man suffers harshness, being innocent."

Now there is the greatest complaint in the world about servants and working men, that they are disobedient, unfaithful, unmannerly, and over-reaching; this is a plague sent of G.o.d. And truly, this is the one work of servants whereby they may be saved; truly they need not make pilgrimages or do this thing or the other; they have enough to do if their heart is only set on this, that they gladly do and leave undone what they know pleases their masters and mistresses, and all this in a simple faith; not that they would by their works gain much merit, but that they do it all in the confidence of divine favor (in which all merits are to be found), purely for nothing, out of the love and good-will toward G.o.d which grows out of such confidence. And all such works they should think of as an exercise and exhortation ever to strengthen their faith and confidence more and more. For, as has now been frequently said, this faith makes all works good, yea, it must do them and be the master-workman.

XIX. On the other hand, the masters and mistresses should not rule their servants, maids and workingmen roughly, not look to all things too closely, occasionally overlook something, and for peace' sake make allowances. For it is not possible that everything be done perfectly at all times among any cla.s.s of men, as long as we live on earth in imperfection. Of this St. Paul says, Colossians iv, "Masters, do unto your servants that which is just and equal, knowing that ye also have a Master in heaven." Therefore as the masters do not wish G.o.d to deal too sharply with them, but that many things be overlooked through grace, they also should be so much the more gentle toward their servants, and overlook some things, and yet have a care that the servants do right and learn to fear G.o.d.

But see now, what good works a householder and a mistress can do, how finely G.o.d offers us all good works so near at hand, so manifold, so continuously, that we have no need of asking after good works, and might well forget the other showy, far-off, invented works of men, such as making pilgrimages, building churches, seeking indulgence, and the like.

Here I ought naturally also to say how a wife ought to be obedient, subject to her husband as to her superior, give way to him, keep silent and give up to him, where it is a matter not contrary to G.o.d's commands. On the other hand, the husband should love his wife, overlook a little, and not deal strictly with her, of which matter St. Peter and St. Paul have said much. But this has its place in the further explanation of the Ten Commandments, and is easily inferred from these pa.s.sages.

XX. But all that has been said of these works is included in these two, obedience and considerateness. Obedience is the duty of subjects, considerateness that of masters, that they take care to rule their subjects well, deal kindly with them, and do everything whereby they may benefit and help them. That is their way to heaven, and these are the best works they can do on earth; with these they are more acceptable to G.o.d than if without these they did nothing but miracles.

So says St. Paul, Romans xii: "He that ruleth, let him do it with diligence"; as who should say: "Let him not allow himself to be led astray by what other people or cla.s.ses of people do; let him not look to this work or to that, whether it be splendid or obscure; but let him look to his own position, and think only how he may benefit those who are subject to him; by this let him stand, nor let himself be torn from it, although heaven stood open before him, nor be driven from it, although h.e.l.l were chasing him. This is the right road that leads him to heaven."

Oh, if a man were so to regard himself and his position, and attended to its duties alone, how rich in good works would he be in a short time, so quietly and secretly that no one would notice it except G.o.d alone! But now we let all this go, and one runs to the Carthusians, another to this place, a third to that, just as if good works and G.o.d's Commandments had been thrown into corners and hidden; although it is written in Proverbs i, that divine wisdom crieth out her commandments publicly in the streets, in the midst of the people and in the gates of the cities; which means that they are present in profusion in all places, in all stations of life and at all times, and we do not see them, but in our blindness look for them elsewhere. This Christ declared, Matthew xxiv: "If they shall say unto you: Lo, here is Christ, or there, believe it not. If they shall say: Behold, He is in the desert, go not forth; behold, He is in the secret chambers, believe it not; they are false prophets and false Christs."

XXI. Again, obedience is the duty of subjects, that they direct all their diligence and effort to do and to leave undone what their over-lords desire of them, that they do not allow themselves to be torn or driven from this, whatever another do. Let no man think that he lives well or does good works, whether it be prayer or fasting, or by whatever name it may be called, if he does not earnestly and diligently exercise himself in this.

But if it should happen, as it often does, that the temporal power and authorities, as they are called, should urge a subject to do contrary to the Commandments of G.o.d, or hinder him from doing them, there obedience ends, and that duty is annulled. Here a man must say as St.

Peter says to the rulers of the Jews: "We ought to obey G.o.d rather than men." He did not say: "We must not obey men"; for that would be wrong; but he said: "G.o.d rather than men." Thus, if a prince desired to go to war, and his cause was manifestly unrighteous, we should not follow nor help him at all; since G.o.d has commanded that we shall not kill our neighbor, nor do him injustice. Likewise, if he bade us bear false witness, steal, lie or deceive and the like. Here we ought rather give up goods, honor, body, and life, that G.o.d's Commandments may stand.

The four preceding Commandments have their works in the understanding, that is, they take a man captive, rule him and make him subject, so that he rule not himself, approve not himself, think not highly of himself; but in humility know himself and allow himself to be led, that pride be prevented. The following Commandments deal with the pa.s.sions and l.u.s.t of men, that these also be killed.

I. The pa.s.sions of anger and revenge, of which the Fifth Commandment says, "Thou shalt not kill." This Commandment has one work, which however includes many and dispels many vices, and is called meekness.

Now this is of two kinds. The one has a beautiful splendor, and there is nothing back of it. This we practice toward our friends and those who do us good and give us pleasure with goods, honor and favor, or who do not offend us with words nor with deeds. Such meekness irrational animals have, lions and snakes, Jews, Turks, knaves, murderers, bad women. These are all content and gentle when men do what they want, or let them alone; and yet there are not a few who, deceived by such worthless meekness, cover over their anger and excuse it, saying: "I would indeed not be angry, if I were left alone." Certainly, my good man, so the evil spirit also would be meek if he had his own way.

Dissatisfaction and resentment overwhelm you in order that they may show you how full of anger and wickedness you are, that you may be admonished to strive after meekness and to drive out anger.

The second form of meekness is good through and through, that which is shown toward opponents and enemies, does them no harm, does not revenge itself, does not curse nor revile, does not speak evil of them, does not meditate evil against them, although they had taken away goods, honor, life, friends and everything. Nay, where it is possible, it returns good for evil, speaks well of them, thinks well of them, prays for them. Of this Christ says, Matthew v: "Do good to them that despitefully use you. Pray for them that persecute you and revile you."

And Paul, Romans xii: "Bless them which curse you, and by no means curse them, but do good to them."

II. Behold how this precious, excellent work has been lost among Christians, so that nothing now everywhere prevails except strife, war, quarreling, anger, hatred, envy, back-biting, cursing, slandering, injuring, vengeance, and all manner of angry works and words; and yet, with all this, we have our many holidays, hear ma.s.ses, say our prayers, establish churches, and more such spiritual finery, which G.o.d has not commanded. We shine resplendently and excessively, as if we were the most holy Christians there ever were. And so because of these mirrors and masks we allow G.o.d's Commandment to go to complete ruin, and no one considers or examines himself, how near or how far he be from meekness and the fulfilment of this Commandment; although G.o.d has said, that not he who does such works, but he who keeps His Commandments, shall enter into eternal life.

Now, since no one lives on earth upon whom G.o.d does not bestow an enemy and opponent as a proof of his own anger and wickedness, that is, one who afflicts him in goods, honor, body or friends, and thereby tries whether anger is still present, whether he can be well-disposed toward his enemy, speak well of him, do good to him, and not intend any evil against him; let him come forward who asks what he shall do that he may do good works, please G.o.d and be saved. Let him set his enemy before him, keep him constantly before the eyes of his heart, as an exercise whereby he may curb his spirit and train his heart to think kindly of his enemy, wish him well, care for him and pray for him; and then, when opportunity offers, speak well of him and do good to him. Let him who will, try this and if he find not enough to do all his life long, he may convict me of lying, and say that my contention was wrong. But if this is what G.o.d desires, and if He will be paid in no other coin, of what avail is it, that we busy ourselves with other great works which are not commanded, and neglect this? Therefore G.o.d says, Matthew v, "I say unto you, that whosoever is angry with his neighbor, is in danger of the judgment; but whosoever shall say to his brother, Thou fool (that is, all manner of invective, cursing, reviling, slandering), he shall be in danger of everlasting fire." What remains then for the outward act, striking, wounding, killing, injuring, etc., if the thoughts and words of anger are so severely condemned?

III. But where there is true meekness, there the heart is pained at every evil which happens to one's enemy. And these are the true children and heirs of G.o.d and brethren of Christ, Whose heart was so pained for us all when He died on the holy Cross. Even so we see a pious judge pa.s.sing sentence upon the criminal with sorrow, and regretting the death which the law imposes. Here the act seems to be one of anger and harshness. So thoroughly good is meekness that even in such works of anger it remains, nay, it torments the heart most sorely when it must be angry and severe.

But here we must watch, that we be not meek contrary to G.o.d's honor and Commandment. For it is written of Moses that he was the very meekest man on earth, and yet, when the Jews had worshiped the golden calf and provoked G.o.d to anger, he put many of them to death, and thereby made atonement before G.o.d. Likewise it is not fitting that the magistrates should be idle and allow sin to have sway, and that we say nothing. My own possessions, my honor, my injury, I must not regard, nor grow angry because of them; but G.o.d's honor and Commandment we must protect, and injury or injustice to our neighbor we must prevent, the magistrates with the sword, the rest of us with reproof and rebuke, yet always with pity for those who have merited the punishment.

This high, n.o.ble, sweet work can easily be learned, if we perform it in faith, and as an exercise of faith. For if faith does not doubt the favor of G.o.d nor question that G.o.d is gracious, it will become quite easy for a man to be gracious and favorable to his neighbor, however much he may have sinned; for we have sinned much more against G.o.d.

Behold, a short Commandment this, but it presents a long, mighty exercise of good works and of faith.

Thou shalt not commit adultery.

In this Commandment too a good work is commanded, which includes much and drives away much vice; it is called purity, or chast.i.ty, of which much is written and preached, and it is well known to every one, only that it is not as carefully observed and practised as other works which are not commanded. So ready are we to do what is not commanded and to leave undone what is commanded. We see that the world is full of shameful works of unchast.i.ty, indecent words, tales and ditties, temptation to which is daily increased through gluttony and drunkenness, idleness and frippery. Yet we go our way as if we were Christians; when we have been to church, have said our little prayer, have observed the fasts and feasts, then we think our whole duty is done.

Now, if no other work were commanded but chast.i.ty alone, we would all have enough to do with this one; so perilous and raging a vice is unchast.i.ty. It rages in all our members: in the thoughts of our hearts, in the seeing of our eyes, in the hearing of our ears, in the words of our mouth, in the works of our hands and feet and all our body. To control all these requires labor and effort; and thus the Commandments of G.o.d teach us how great truly good works are, nay, that it is impossible for us of our own strength to conceive a good work, to say nothing of attempting or doing it. St. Augustine says, that among all the conflicts of the Christian the conflict of chast.i.ty is the hardest, for the one reason alone, that it continues daily without ceasing, and chast.i.ty seldom prevails. This all the saints have wept over and lamented, as St. Paul does, Romans vii: "I find in me, that is in my flesh, no good thing."

II. If this work of chast.i.ty is to be permanent, it will drive to many other good works, to fasting and temperance over against gluttony and drunkenness, to watching and early rising over against laziness and excessive sleep, to work and labor over against idleness. For gluttony, drunkenness, lying late abed, loafing and being without work are weapons of unchast.i.ty, with which chast.i.ty is quickly overcome. On the other hand, the holy Apostle Paul calls fasting, watching and labor G.o.dly weapons, with which unchast.i.ty is mastered; but, as has been said above, these exercises must do no more than overcome unchast.i.ty, and not pervert nature.

Above all this, the strongest defence is prayer and the Word of G.o.d; namely, that when evil l.u.s.t stirs, a man flee to prayer, call upon G.o.d's mercy and help, read and meditate on the Gospel, and in it consider Christ's sufferings. Thus says Psalm cx.x.xvii: "Happy shall he be, that taketh and dasheth the little ones of Babylon against the rock," that is, if the heart runs to the Lord Christ with its evil thoughts while they are yet young and just beginning; for Christ is a Rock, on which they are ground to powder and come to naught.

See, here each one will find enough to do with himself, and more than enough, and will be given many good works to do within himself. But now no one uses prayer, fasting, watching, labor for this purpose, but men stop in these works as if they were in themselves the whole purpose, although they should be arranged so as to fulfil the work of this Commandment and purify us daily more and more.

Some have also indicated more things which should be avoided, such as soft beds and clothes, that we should avoid excessive adornment, and neither a.s.sociate nor talk with members of the opposite s.e.x, nor even look upon them, and whatsoever else may be conducive to chast.i.ty. In all these things no one can fix a definite rule and measure. Each one must watch himself and see what things are needful to him for chast.i.ty, in what quant.i.ty and how long they help him to be chaste, that he may thus choose and observe them for himself; if he cannot do this, let him for a time give himself up to be controlled by another, who may hold him to such observance until he can learn to rule himself. This was the purpose for which the monastic houses were established of old, to teach young people discipline and purity.

III. In this work a good strong faith is a great help, more noticeably so than in almost any other; so that for this reason also Isaiah xi.

says that "faith is a girdle of the reins," that is, a guard of chast.i.ty. For he who so lives that he looks to G.o.d for all grace, takes pleasure in spiritual purity; therefore he can so much more easily resist fleshly impurity: and in such faith the Spirit tells him of a certainty how he shall avoid evil thoughts and everything that is repugnant to chast.i.ty. For as the faith in divine favor lives without ceasing and works in all works, so it also does not cease its admonitions in all things that are pleasing to G.o.d or displease Him; as St. John says in his Epistle: "Ye need not that any man teach you: for the divine anointing, that is, the Spirit of G.o.d, teacheth you of all things."

Yet we must not despair if we are not soon rid of the temptation, nor by any means imagine that we are free from it as long as we live, and we must regard it only as an incentive and admonition to prayer, fasting, watching, laboring, and to other exercises for the quenching of the flesh, especially to the practice and exercise of faith in G.o.d.

For that chast.i.ty is not precious which is at ease, but that which is at war with unchast.i.ty, and fights, and without ceasing drives out all the poison with which the flesh and the evil spirit attack it. Thus St.

Peter says, "I beseech you, abstain from fleshly desires and l.u.s.ts, which war always against the soul." And St. Paul, Romans vi, "Ye shall not obey the body in its l.u.s.ts." In these and like pa.s.sages it is shown that no one is without evil l.u.s.t; but that everyone shall and must daily fight against it. But although this brings uneasiness and pain, it is none the less a work that gives pleasure, in which we shall have our comfort and satisfaction. For they who think they make an end of temptation by yielding to it, only set themselves on fire the more; and although for a time it is quiet, it comes again with more strength another time, and finds the nature weaker than before.

Thou shalt not steal.

This Commandment also has a work, which embraces very many good works, and is opposed to many vices, and is called in German Mildigkeit, "benevolence;" which is a work ready to help and serve every one with one's goods. And it fights not only against theft and robbery, but against all stinting in temporal goods which men may practise toward one another: such as greed, usury, overcharging and plating wares that sell as solid, counterfeit wares, short measures and weights, and who could tell all the ready, novel, clever tricks, which multiply daily in every trade, by which every one seeks his own gain through the other's loss, and forgets the rule which says: "What ye wish that others do to you, that do ye also to them." If every one kept this rule before his eyes in his trade, business, and dealings with his neighbor, he would readily find how he ought to buy and sell, take and give, lend and give for nothing, promise and keep his promise, and the like. And when we consider the world in its doings, how greed controls all business, we would not only find enough to do, if we would make an honorable living before G.o.d, but also be overcome with dread and fear for this perilous, miserable life, which is so exceedingly overburdened, entangled and taken captive with cares of this temporal life and dishonest seeking of gain.

II. Therefore the Wise Man says not in vain: "Happy is the rich man, who is found without blemish, who does not run after gold, and has not set his confidence in the treasures of money. Who is he? We will praise him, that he has done wondrous things in his life." As if he would say: "None such is found, or very few indeed." Yea, they are very few who notice and recognise such l.u.s.t for gold in themselves. For greed has here a very beautiful, fine cover for its shame, which is called provision for the body and natural need, under cover of which it acc.u.mulates wealth beyond all limits and is never satisfied; so that he who would in this matter keep himself clean, must truly, as he says, do miracles or wondrous things in his life.

Now see, if a man wish not only to do good works, but even miracles, which G.o.d may praise and be pleased with, what need has he to look elsewhere? Let him take heed to himself, and see to it that he run not after gold, nor set his trust on money, but let the gold run after him, and money wait on his favor, and let him love none of these things nor set his heart on them; then he is the true, generous, wonderworking, happy man, as Job x.x.xi says: "I have never yet: relied upon gold, and never yet made gold my hope and confidence." And Psalm lxii: "If riches increase, set not your heart upon them." So Christ also teaches, Matthew vi, that we shall take no thought, what we shall eat and drink and wherewithal we shall be clothed, since G.o.d cares for this, and knows that we have need of all these things.

But some say: "Yes, rely upon that, take no thought, and see whether a roasted chicken will fly into your mouth!" I do not say that a man shall not labor and seek a living; but he shall not worry, not be greedy, not despair, thinking that he will not have enough; for in Adam we are all condemned to labor, when G.o.d says to him, Genesis iii, "In the sweat of thy face shalt thou eat bread." And Job v, "As the birds to flying, so is man born unto labor." Now the birds fly without worry and greed, and so we also should labor without worry and greed; but if you do worry and are greedy, wishing that the roasted chicken fly into your mouth: worry and be greedy, and see whether you will thereby fulfil G.o.d's Commandment and be saved!