honor in the eyes of the world； so that no one could accuse or blame
you as though you had obtained it wrongfully。
For we are so inclined by nature that no one desires to see another
have as much as himself； and each one acquires as much as he can； the
other may fare as best he can。 And yet we pretend to be godly； know how
to adorn ourselves most finely and conceal our rascality； resort to and
invent adroit devices and deceitful artifices （such as now are daily
most ingeniously contrived） as though they were derived from the law
codes； yea； we even dare impertinently to refer to it； and boast of it；
and will not have it called rascality； but shrewdness and caution。 In
this lawyers and jurists assist； who twist and stretch the law to suit
it to their cause； stress words and use them for a subterfuge；
irrespective of equity or their neighbor's necessity。 And； in short；
whoever is the most expert and cunning in these affairs finds most help
in law； as they themselves say： Vigilantibus iura subveniunt ＇that is；
The laws favor the watchful＇。
This last commandment therefore is given not for rogues in the eyes of
the world； but just for the most pious； who wish to be praised and be
called honest and upright people； since they have not offended against
the former commandments； as especially the Jews claimed to be； and even
now many great noblemen； gentlemen； and princes。 For the other common
masses belong yet farther down； under the Seventh Commandment； as those
who are not much concerned whether they acquire their possessions with
honor and right。
Now； this occurs most frequently in cases that are brought into court；
where it is the purpose to get something from our neighbor and to force
him out of his own。 As （to give examples）； when people quarrel and
wrangle about a large inheritance； real estate； etc。； they avail
themselves of； and resort to； whatever has the appearance of right； so
dressing and adorning everything that the law must favor their side；
and they keep the property with such title that no one can make
complaint or lay claim thereto。 In like manner； if any one desire to
have a castle； city； duchy； or any other great thing； he practices so
much financiering through relationships； and by any means he can； that
the other is judicially deprived of it； and it is adjudicated to him；
and confirmed with deed and seal and declared to have been acquired by
princely title and honestly。
Likewise also in common trade where one dexterously slips something out
of another's hand； so that he must look after it； or surprises and
defrauds him in a matter in which he sees advantage and benefit for
himself； so that the latter； perhaps on account of distress or debt；
cannot regain or redeem it without injury； and the former gains the
half or even more； and yet this must not be considered as acquired by
fraud or stolen； but honestly bought。 Here they say： First come； first
served； and every one must look to his own interest； let another get
what he can。 And who can be so smart as to think of all the ways in
which one can get many things into his possession by such specious
pretexts？ This the world does not consider wrong ＇nor is it punished by
laws＇； and will not see that the neighbor is thereby placed at a
disadvantage； and must sacrifice what he cannot spare without injury。
Yet there is no one who wishes this to be done to him； from which we
can easily perceive that such devices and pretexts are false。
Thus it was done formerly also with respect to wives： they knew such
devices that if one were pleased with another woman； he personally or
through others （as there were many ways and means to be invented）
caused her husband to conceive a displeasure toward her； or had her
resist him and so conduct herself that he was obliged to dismiss her
and leave her to the other。 That sort of thing undoubtedly prevailed
much under the Law； as also we read in the （Gospel of King Herod that
he took his brother's wife while he was yet living； and yet wished to
be thought an honorable； pious man； as St。 Mark also testifies of him。
But such an example； I trust； will not occur among us； because in the
New Testament those who are married are forbidden to be divorced；
except in such a case where one ＇shrewdly＇ by some stratagem takes away
a rich bride from another。 But it is not a rare thing with us that one
estranges or alienates another's man…servant or maid…servant； or
entices them away by flattering words。
In whatever way such things happen； we must know that God does not wish
that you deprive your neighbor of anything that belongs to him so that
he suffer the loss and you gratify your avarice with it； even if you
could keep it honorably before the world； for it is a secret and
insidious imposition practiced under the hat； as we say； that it may
not be observed。 For although you go your way as if you had done no one
any wrong； you have nevertheless injured your neighbor； and if it is
not called stealing and cheating； yet it is called coveting your
neighbor's property； that is； aiming at possession of it； enticing it
away from him without his will； and being unwilling to see him enjoy
what God has granted him。 And although the judge and every one must
leave you in possession of it； yet God will not leave you therein； for
He sees the deceitful heart and the malice of the world； which is sure
to take an ell in addition wherever you yield to her a finger's
breadth； and at length public wrong and violence follow。
Therefore we allow these commandments to remain in their ordinary
meaning； that it is commanded； first； that we do not desire our
neighbor's damage； nor even assist； nor give occasion for it； but
gladly wish and leave him what he has； and； besides； advance and
preserve for him what may be for his profit and service； as we should
wish to be treated。 Thus these commandments are especially directed
against envy and miserable avarice； God wishing to remove all causes
and sources whence arises everything by which we do injury to our
neighbor； and therefore He expresses it in plain words： Thou shalt not
covet； etc。 For He would especially have the heart pure； although we
shall never attain to that as long as we live here； so that this
commandment will remain； like all the rest； one that will constantly
accuse us and show how godly we are in the sight of God！
Conclusion of the Ten Commandments。
Thus we have the Ten Commandments； a compend of divine doctrine； as to
what we are to do in order that our whole life may be pleasing to God；
and the true fountain and channel from and in which everything must
arise and flow that is to be a good work； so that outside of the Ten
Commandments no work or thing can be good or pleasing to God； however
great or precious it be in the eyes of the world。 Let us see now what
our great saints can boast of their spiritual orders and their great
and grievous works which they have invented and set up； while they let
these pass； as though they were far too insignificant； or had long ago
been perfectly fulfilled。
I am of opinion indeed； that here one will find his hands full； ＇and
will have enough＇ to do to observe these； namely； meekness； patience；
and love towards enemies； chastity； kindness； etc。； and what such
virtues imply。 But such works are not of value and make no display in
the eyes of the world； for they are not peculiar and conceited works
and restricted to particular times； places； rites； and customs； but are
common； every…day domestic works which one neighbor can practice toward
another； therefore they are not of high esteem。
But the other works cause people to open their eyes and ears wide； and
men aid to this effect by the great display； expense； and magnificent
buildings with which they adorn them； so that everything shines and
glitters。 There they waft incense； they sing and ring bells； they light
tapers and candles； so that nothing else can be seen or heard。 For when
a priest stands there in a surplice embroidered with gilt； or a layman
continues all day upon his knees in church； that is regarded as a most
precious work which no one can sufficiently praise。 But when a poor
girl tends a little child and faithfully does what she is told that is
considered nothing； for else what should monks and nuns seek in their
cloisters？
But see； is not that a cursed presumption of those desperate saints who
dare to invent a higher and better life and estate than the Ten
Commandments teach； pretending （as we have said） that this is an
ordinary life for the common man； but that theirs is for saints and
perfect ones？ And the miserable blind people do not see that no man can
get so far as to keep one of the Ten Commandments as it should be kept；
but both the Apostles' Creed and the Lord's Prayer must come to our aid
（as we shall hear）； by which that ＇power and strength to keep the
commandments＇ is sought and prayed for and received continually。
Therefore all their boasting amounts to as much as if I boasted and
said： To be sure； I have not a penny to make payment with； but I
confidently undertake to pay ten florins。
All this I say and urge in order that men might become rid of the sad
misuse which has taken such deep root and still cleaves to everybody；
and in all estates upon earth become used to looking hither only； and
to being concerned about these matters。 For it will be a long time
before they will produce a doctrine or estates equal to the Ten
Commandments； because they are so high that no one can attain to them
by human power； and whoever does attain to them is a heavenly； angelic
man far above all holiness of the world。 Only occupy yourself with
them； and try your best； apply all power and ability and you will find
so much to do that you will neither seek nor esteem any other work or
holiness。
Let this be sufficient concerning the first part of the common
Christian doctrine； both for teaching and urging what is necessary。 In
conclusion； however； we must repeat the text which belongs here； of
which we have treated already in the First Commandment； in order that
we may learn what pains God requires to the end we may learn to
inculcate and practice the Te