large catechism-第9章

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neither　use　nor　assent　to　any　kind　of　means　or　methods　whereby　any　one
may　be　injured。　And　finally；　that　the　heart　be　not　ill　disposed　toward
any　one；　nor　from　anger　and　hatred　wish　him　ill；　so　that　body　and　soul
may　be　innocent　in　regard　to　every　one；　but　especially　those　who　wish
you　evil　or　inflict　such　upon　you。　For　to　do　evil　to　one　who　wishes　and
does　you　good　is　not　human；　but　diabolical。　

Secondly；　under　this　commandment　not　only　he　is　guilty　who　does　evil　to
his　neighbor；　but　he　also　who　can　do　him　good；　prevent；　resist　evil；
defend　and　save　him；　so　that　no　bodily　harm　or　hurt　happen　to　him　and
yet　does　not　do　it。　If；　therefore；　you　send　away　one　that　is　naked　when
you　could　clothe　him；　you　have　caused　him　to　freeze　to　death；　you　see
one　suffer　hunger　and　do　not　give　him　food；　you　have　caused　him　to
starve。　So　also；　if　you　see　any　one　innocently　sentenced　to　death　or　in
like　distress；　and　do　not　save　him；　although　you　know　ways　and　means　to
do　so；　you　have　killed　him。　And　it　will　not　avail　you　to　make　the
pretext　that　you　did　not　afford　any　help；　counsel；　or　aid　thereto　for
you　have　withheld　your　love　from　him　and　deprived　him　of　the　benefit
whereby　his　life　would　have　been　saved。　

Therefore　God　also　rightly　calls　all　those　murderers　who　do　not　afford
counsel　and　help　in　distress　and　danger　of　body　and　life；　and　will　pass
a　most　terrible　sentence　upon　them　in　the　last　day；　as　Christ　Himself
has　announced　when　He　shall　say；　Matt。25；　42f。：　I　was　an　hungered；　and
ye　gave　Me　no　meat；　I　was　thirsty；　and　ye　gave　Me　no　drink；　I　was　a
stranger；　and　ye　took　Me　not　in；　naked；　and　ye　clothed　Me　not；　sick　and
in　prison　and　ye　visited　Me　not。　That　is：　You　would　have　suffered　Me
and　Mine　to　die　of　hunger　thirst；　and　cold；　would　have　suffered　the
wild　beasts　to　tear　us　to　pieces；　or　left　us　to　rot　in　prison　or　perish
in　distress。　What　else　is　that　but　to　reproach　them　as　murderers　and
bloodhounds？　For　although　you　have　not　actually　done　all　this；　you　have
nevertheless；　so　far　as　you　were　concerned；　suffered　him　to　pine　and
perish　in　misfortune。　

It　is　just　as　if　I　saw　some　one　navigating　and　laboring　in　deep　water
＇and　struggling　against　adverse　winds＇　or　one　fallen　into　fire；　and
could　extend　to　him　the　hand　to　pull　him　out　and　save　him；　and　yet
refused　to　do　it。　What　else　would　I　appear；　even　in　the　eyes　of　the
world；　than　as　a　murderer　and　a　criminal？　

Therefore　it　is　God's　ultimate　purpose　that　we　suffer　harm　to　befall　no
man；　but　show　him　all　good　and　love；　and；　as　we　have　said　it　is
specially　directed　toward　those　who　are　our　enemies。　For　to　do　good　to
our　friends　is　but　an　ordinary　heathen　virtue　as　Christ　says　Matt。　5；
46。　

Here　we　have　again　the　Word　of　God　whereby　He　would　encourage　and　urge
us　to　true　noble　and　sublime　works；　as　gentleness　patience；　and；　in
short；　love　and　kindness　to　our　enemies；　and　would　ever　remind　us　to
reflect　upon　the　First　Commandment；　that　He　is　our　God；　that　is；　that
He　will　help；　assist；　and　protect　us；　in　order　that　He　may　thus　quench
the　desire　of　revenge　in　us。　

This　we　ought　to　practice　and　inculcate　and　we　would　have　our　hands
full　doing　good　works。　But　this　would　not　be　preaching　for　monks；　it
would　greatly　detract　from　the　religious　estate；　and　infringe　upon　the
sanctity　of　Carthusians；　and　would　even　be　regarded　as　forbidding　good
works　and　clearing　the　convents。　For　in　this　wise　the　ordinary　state　of
Christians　would　be　considered　just　as　worthy；　and　even　worthier；　and
everybody　would　see　how　they　mock　and　delude　the　world　with　a　false；
hypocritical　show　of　holiness；　because　they　have　given　this　and　other
commandments　to　the　winds；　and　have　esteemed　them　unnecessary；　as
though　they　were　not　commandments　but　mere　counsels；　and　have　at　the
same　time　shamelessly　proclaimed　and　boasted　their　hypocritical　estate
and　works　as　the　most　perfect　life；　in　order　that　they　might　lead　a
pleasant；　easy　life；　without　the　cross　and　without　patience；　for　which
reason；　too；　they　have　resorted　to　the　cloisters；　so　that　they　might
not　be　obliged　to　suffer　any　wrong　from　any　one　or　to　do　him　any　good。
But　know　now　that　these　are　the　true；　holy；　and　godly　works；　in　which；
with　all　the　angels　He　rejoices；　in　comparison　with　which　all　human
holiness　is　but　stench　and　filth；　and　besides；　deserves　nothing　but
wrath　and　damnation。
　
The　Sixth　Commandment。
　
Thou　shalt　not　commit　adultery。　

These　commandments　now　＇that　follow＇　are　easily　understood　from　＇the
explanation　of＇　the　preceding；　for　they　are　all　to　the　effect　that　we
＇be　careful　to＇　avoid　doing　any　kind　of　injury　to　our　neighbor。　But
they　are　arranged　in　fine　＇elegant＇　order。　In　the　first　place；　they
treat　of　his　own　person。　Then　they　proceed　to　the　person　nearest　him；
or　the　closest　possession　next　after　his　body　namely；　his　wife；　who　is
one　flesh　and　blood　with　him；　so　that　we　cannot　inflict　a　higher　injury
upon　him　in　any　good　that　is　his。　Therefore　it　is　explicitly　forbidden
here　to　bring　any　disgrace　upon　him　in　respect　to　his　wife。　And　it
really　aims　at　adultery；　because　among　the　Jews　it　was　ordained　and
commanded　that　every　one　must　be　married。　Therefore　also　the　young　were
early　provided　for　＇married＇；　so　that　the　virgin　state　was　held　in
small　esteem；　neither　were　public　prostitution　and　lewdness　tolerated
（as　now）。　Therefore　adultery　was　the　most　common　form　of　unchastity
among　them。　

But　because　among　us　there　is　such　a　shameful　mess　and　the　very　dregs
of　all　vice　and　lewdness；　this　commandment　is　directed　also　against　all
manner　of　unchastity；　whatever　it　may　be　called；　and　not　only　is　the
external　act　forbidden；　but　also　every　kind　of　cause；　incitement；　and
means；　so　that　the　heart；　the　lips；　and　the　whole　body　may　be　chaste
and　afford　no　opportunity；　help；　or　persuasion　to　unchastity。　And　not
only　this；　but　that　we　also　make　resistance；　afford　protection　and
rescue　wherever　there　is　danger　and　need；　and　again；　that　we　give　help
and　counsel；　so　as　to　maintain　our　neighbor's　honor。　For　whenever　you
omit　this　when　you　could　make　resistance；　or　connive　at　it　as　if　it　did
not　concern　you；　you　are　as　truly　guilty　as　the　one　perpetrating　the
deed。　Thus；　to　state　it　in　the　briefest　manner；　there　is　required　this
much；　that　every　one　both　live　chastely　himself　and　help　his　neighbor
do　the　same；　so　that　God　by　this　commandment　wishes　to　hedge　round
about　and　protect　＇as　with　a　rampart＇　every　spouse　that　no　one　trespass
against　them。　

But　since　this　commandment　is　aimed　directly　at　the　state　of　matrimony
and　gives　occasion　to　speak　of　the　same；　you　must　well　understand　and
mark；　first；　how　gloriously　God　honors　and　extols　this　estate；　inasmuch
as　by　His　commandment　He　both　sanctions　and　guards　it。　He　has
sanctioned　it　above　in　the　Fourth　Commandment：　Honor　thy　father　and　thy
mother；　but　here　He　has　（as　we　said　）　hedged　it　about　and　protected　it。
Therefore　He　also　wishes　us　to　honor　it；　and　to　maintain　and　conduct　it
as　a　divine　and　blessed　estate；　because；　in　the　first　place；　He　has
instituted　it　before　all　others；　and　therefore　created　man　and　woman
separately　（as　is　evident）；　not　for　lewdness；　but　that　they　should
＇legitimately＇　live　together；　be　fruitful；　beget　children；　and　nourish
and　train　them　to　the　honor　of　God。　

Therefore　God　has　also　most　richly　blessed　this　estate　above　all
others；　and；　in　addition；　has　bestowed　on　it　and　wrapped　up　in　it
everything　in　the　world；　to　the　end　that　this　estate　might　be　well　and
richly　provided　for。　Married　life　is　therefore　no　jest　or　presumption；
but　it　is　an　excellent　thing　and　a　matter　of　divine　seriousness。　For　it
is　of　the　highest　importance　to　Him　that　persons　be　raised　who　may
serve　the　world　and　promote　the　knowledge　of　God；　godly　living；　and　all
virtues；　to　fight　against　wickedness　and　the　devil。　

Therefore　I　have　always　taught　that　this　estate　should　not　be　despised
nor　held　in　disrepute；　as　is　done　by　the　blind　world　and　our　false
ecclesiastics；　but　that　it　be　regarded　according　to　God's　Word；　by
which　it　is　adorned　and　sanctified；　so　that　it　is　not　only　placed　on　an
equality　with　other　estates；　but　that　it　precedes　and　surpasses　them
all；　whether　they　be　that　of　emperor；　princes；　bishops；　or　whoever　they
please。　For　both　ecclesiastical　and　civil　estates　must　humble
themselves　and　all　be　found　in　this　estate　as　we　shall　hear。　Therefore
it　is　not　a　peculiar　estate；　but　the　most　common　and　noblest　estate；
which　pervades　all　Christendom；　yea　which　extends　through　all　the
world。　

In　the　second　place；　you　must　know　also　that　it　is　not　only　an
honorable；　but　also　a　necessary　state；　and　it　is　solemnly　commanded　by
God　that；　in　general；　in　all　conditions；　men　and　women；　who　were
created　for　it；　shall　be　found　in　this　estate；　yet　with　some　exceptions
（although　few）　whom　God　has　especially　excepted；　so　that　they　are　not
fit　for　the　married　estate；　or　whom　He　has　released　by　a　high；
supernatural　gift　that　they　can　maintain　chastity　without　this　estate。
For　where　nature　has　its　course；　as　it　is　implanted　by　God；　it　is　not
possible　to　remain　chaste　without　marriage。　For　flesh　and　blood　remain
flesh　and　blood；　and　the　natural　inclination　and　excitement　have　their
course　without　let　or　hindrance；　as　everybody　sees　and　feels。　In
order；　therefore；　that　it　may　be　the　more　easy　in　some　degree　to　avoid
unchastity；　God　has　commanded　the　estate　of　matrimony；　that　every　one
may　have　his　proper　portion　and　be　satisfied　therewith；　although　God's
grace　besides　is　required　in　order　that　the　heart　also　may　be　pure。　

From　this　you　see　how　this　popish　rabble；　priests；　monks；　and　nuns；
resist　God's　order　and　commandment；　inasmuch　as　they　despise　and　forbid
matrimony；　and　presume　and　vow　to　maintain　perpetual　chastity；　and；
besides；　deceive　the　simple…minded　with　lying　words　and　appearances
＇impostures＇。　For　no　one　has　so　little　love　and　inclination　to　chastity
as　just　those　who　because　of　great　sanctity　avoid　marriage；　and　either
indulge　in　open　and　shameless　prostitution；　or　secretly　do　even　worse；
so　that　one　dare　not　speak　of　it；　as　has；　alas！　been　learned　too　fully。
And；　in　short；　even　though　they　abstain　from　the　act；　their　hearts　are
so　full　of　unchaste　thoughts　and　evil　lusts　that　there　is　a　continual
burning　and　secret　suffering；　which　can　be　avoided　in　the　married　life。
Therefore　all　vows　of　chastity　out　of　the　married　state　are　condemned
by　this　commandment；　and　free　permission　is　granted；　yea；　even　the
command　is　given；　to　all　poor　ensnared　consciences　which　have　been
deceived　by　their　monastic　vows　to　abandon　the　unchaste　state　and　enter
the　married　life；　considering　that　even　if　the　monastic　life　were
godly；　it　would　nevertheless　not　be　in　their　power　to　maintain
chastity；　and　if　they　remain　in　it；　they　must　only　sin　more　and　more
against　this　commandment。　

Now；　I　speak　of　this　in　order　that　the　young　may　be　so　guided　that　they
conceive　a　liking　for　the　married　estate；　and　know　that　it　is　a　blessed
estate　and　pleasing　to　God。　For　in　this　way　we　might　in　the　course　of
time　bring　it　about　that　married　life　be　restored　to　honor；　and　that
there　might　be　less　of　the　filthy；　dissolute；　disorderly　doings　which
now　run　riot　the　world　over　in　open