The Shorter Catechism of Martin Luther

The shorter catechism of Martin Luther , recognized by Moravians as among several creeds and confessions of the Christian faith community.

Luther’s Short Catechism, July 1529.
(taken from B. J. Kidd’s “Documents Illustrative of the Continental Reformation”, as first published in 1911)

PREFACE
    Martin Luther to all faithful, pious pastors, and preachers: Grace, mercy, and peace in Jesus Christ our Lord.
    In setting forth this Catechism or Christian doctrine in such a simple, concise, and easy form, I have been compelled and driven by the wretched and lamentable state of affairs which I discovered lately when I acted as inspector. Merciful God, what misery I have seen, the common people knowing nothing at all of Christian doctrine, especially in the villages! and unfortunately many pastors are well-nigh unskilled and incapable of teaching; and though all are called Christians and partake of the Holy Sacrament, they know neither the Lord’s Prayer, nor the Creed, nor the Ten Commandments, but live like the poor cattle and senseless swine, though, now that the Gospel is come, they have learnt well enough how they may abuse their liberty.
    O ye bishops, how will ye ever answer for it to Christ that ye have so shamefully neglected the people, and have not attended for an instant to your office? May all evil be averted from you! Ye forbid the taking of the Sacrament in one kind, and insist on your human laws, but never inquire whether they know the Lord’s Prayer, the Belief, the Ten Commandments, or any of the words of God. Oh, woe upon you for evermore!
    Therefore I pray you for God’s sake, my good masters and brethren who are pastors or preachers, to attend to your office with all your heart, to take pity on your people, who are commended to your charge, and to help us to introduce the Catechism among the people, especially among the young; and let those who cannot do better take these tables and forms, and instruct the people in them word for word; in this wise:—
    First, the preacher must above all things beware of and avoid the use of various and different texts and forms of the Commandments, Lord’s Prayer, Belief, Sacrament, &c.; he must take one form and keep to it, and constantly teach the same, year after year. For the young and simple folk must be taught one definite text and version, else they will easily become confused, if today we teach thus and next year thus, as though we wanted to improve it, and so all our labour and toil is lost.
    This was clearly seen by the worthy fathers, who used the Lord’s Prayer, the Belief, the Ten Commandments, all in one form. Therefore we must always teach the young and simple folk in such a manner that we do not alter one syllable, or preach tomorrow differently from to-day.
    Therefore choose whatever form thou wilt, and ever keep to it. But if thou preachest to scholars or wise men, thou mayest show thy skill, and vary these articles, and twist them as subtly as thou canst. But with the young keep always to one form, and teach them first of all these articles, namely, the Ten Commandments, the Belief, the Lord’s Prayer, &c., according to the text, word for word, so that they may repeat them and learn them by heart.
    But as for those who will not learn, let them be told that they deny Christ and are no Christians, and let them not be admitted to the Sacrament, be sponsors to any child, or enjoy any of the liberty of Christians, but be handed over simply to the Pope and his officers, yea, to the devil himself. Besides this, let their parents or masters refuse them food and drink, and tell them that the prince will have such rude people driven from the land.
    For though we cannot and may not force any to believe, yet we must train and urge the multitude so that they may know what is right and wrong among those with whom they have their dwelling, food, and life. For whoever would dwell in a town must know and keep the law of which he would enjoy the privileges, whether he believe it, or be a rogue and good-for-nothing in his heart.
    Secondly, when they know the text well, teach them next to understand it, so that they know what it means, and take once more the method of these tables, this or some other short method, whichever thou wilt, and keep to it, and do not alter one syllable, just as we said of the text, and take time and leisure over it. For it is not necessary to expound all at once, but one thing after the other. When they understand the First Commandment well, then take the Second, and so on, else they will be overwhelmed and retain none.
    Thirdly, now when thou hast taught them this short Catechism, then take the larger Catechism, and give them a deeper and fuller explanation. Explain every commandment, petition, and article, with its various works and uses, its dangers and abuses, as thou wilt find them in abundance in the many little books written about them. And especially dwell on that commandment that is most neglected among thy people. For example, the Seventh1 Commandment, about stealing, must be vehemently urged among artisans, tradesmen, and also among peasants and servants, for among such people there is all manner of unfaithfulness and thieving. Again, the Fourth Commandment must be specially urged upon children and the common people, that they may be quiet, faithful, obedient, peaceful; and thou must always adduce many examples from the Bible of how God punished or blessed such people.
    Especially urge authorities and parents that they govern well and send the children to school, and admonish them how it is their duty to do this, and what an accursed sin they commit if they neglect it. For thereby they overthrow and desolate both God’s kingdom and the world’s, as the worst enemies both of God and man. Lay also great stress on the horrible injury they do, if they do not help to train children for pastors, preachers, clerks, &c., and that God will punish them terribly. For it is very necessary to preach on this subject. Parents and magistrates now sin in this matter more than we can say. The devil has also most evil designs therein.
    Finally, because the tyranny of the Pope is past, they will no longer come to the Sacrament, and despise it. Accordingly it is necessary to urge them, but with this caution: we must not force any one to belief or to the Sacrament, nor make any law prescribing time or place; but we ought to preach so that they come without our laws and, as it were, force us, their pastors, to give them the Sacrament. This we may do by saying to them, ‘Whoever does not seek or desire the Sacrament, or demand it, at least once or four times a year, it is to be feared that he despises the Sacrament and is no Christian, just as he is no Christian who does not believe in or listen to the Gospel; for Christ did not say, “Omit or despise this,” but “This do as oft as ye drink it,” &c.’ He will surely have it done, and on no account neglected or despised. ‘This do,’ He says.
    But if there be any one who does not greatly prize the Sacrament, that is a sign that he has no sin, no flesh, no devil, no world, no death, no danger, no hell; that is, he believes in none, though he is head over ears therein and is doubly the devil’s. On the other hand, he needs no mercy, life, paradise, kingdom of heaven, Christ, God, or anything that is good. For if he believed that he had so much evil and needed so much good, he would not neglect the Sacrament, in which so much help is given against evil, and so much good is bestowed. We should not then need to drive him to the Sacrament by any law, but he would come running and hurrying thither of his own accord, constrain himself, and urge you, that you should give him the Sacrament.
    So thou must not establish any law herein like the Pope. Only dwell on the good and harm, necessity and blessing, the danger and salvation, in the Sacrament, and then they will come of their own accord, without your constraining them. But if they do not come, let them go their ways, and tell them they are the devil’s, since they neither regard nor feel their own great need and God’s gracious help. But if thou do not dwell on this, or if thou make a law and poison of it, then it is thy fault that they despise the Sacrament. How can they be otherwise than indifferent if thou sleep or keep silence? Therefore see to it, pastor and preacher! Our office has now become a different thing from what it was under the Pope: it has now become a real and saving office. Therefore it is more troublesome and full of labour, and is more encompassed by danger and temptation, and, moreover, brings little reward and thanks in this world. But Christ Himself will be our reward if we work faithfully. And so may the Father of all mercy help us, to whom be praise and thanks everlasting, through Christ our Lord. Amen.

The shorter catechism of Martin Luther

I.—THE TEN COMMANDMENTS.

How the master of the house should teach them simply to his household.

THE FIRST COMMANDMENT.

Thou shall have none other gods but Me.

What does that mean?

Answer. We are to fear, love, and trust God above all things.

THE SECOND COMMANDMENT.

Thou shalt not take the name of the Lord thy God in vain.

What does that mean?

Answer. We are to fear and love God, so that we use not His name in cursing, swearing, witchcraft, lying, or deceiving, but in all our necessities call upon it, with prayer, praise, and thanks.

THE THIRD COMMANDMENT.

Remember that thou keep holy the Sabbath day.

What does that mean?

Answer. We are to fear and love God, that we despise not preaching nor His word, but keep that word holy, and gladly hear it and learn it.

THE FOURTH COMMANDMENT.

Honour thy father and thy mother.

What does that mean?

Answer. We are to fear and love God, that we do not despise nor anger our parents and masters, but reverence, serve, obey, love, and honour them.

THE FIFTH COMMANDMENT.

Thou shalt do no murder.

What does that mean?

Answer. We are to fear and love God, that we do our neighbour no harm nor injury in his body, but help and further him in all bodily necessities.

THE SIXTH COMMANDMENT.

Thou shalt not commit adultery.

What does that mean?

Answer. We are to fear and love God, that we live chaste and modest in word and deed, and that every one love and honour his spouse.

THE SEVENTH COMMANDMENT.

Thou shalt not steal.

What does that mean?

Answer. We are to fear and love God, that we take not our neighbour’s money nor goods, nor seek to obtain them by false dealing or deceit, but help him to keep and improve his goods and his sustenance.

THE EIGHTH COMMANDMENT.

Thou shalt not bear false witness against thy neighbour.

What does that mean?

Answer. We are to fear and love God, that we do not falsely deceive, betray, calumniate, nor slander our neighbour, but excuse him, speak well of him, and turn everything to the best.

THE NINTH COMMANDMENT.

Thou shalt not covet thy neighbour’s house.

What does that mean?

Answer. We are to fear and love God, that we do not covet our neighbour’s inheritance nor his house, nor seek to obtain them by a semblance of right, but help him and further him in retaining what is his own.

THE TENTH COMMANDMENT.

Thou shalt not covet thy neighbour’s wife, nor his servant, nor his maid, nor his ox, nor his ass, nor anything that is his.

What does that mean?

Answer. We are to fear and love God, that we do not seek to alienate or turn from our neighbour his wife, his servants, or his cattle, but exhort them to remain and do their duty to him.

Now what saith God of all these Commandments?

Answer. He saith thus

For I, the Lord thy God, am a jealous God, and visit the sins of the fathers upon the children unto the third and fourth generation of them that hate Me, and show mercy unto thousands in them that love Me and keep My commandments.

What does that mean?

Answer. God threatens to punish all who transgress these commandments. Wherefore we must fear His wrath and not break these commandments. But He promises His grace and all good things to all who keep these commandments. Wherefore we are to love and trust Him and gladly do according to His commandments.

11.—THE CREED.

How the master of the house is to explain it as simply as possible to his household.

THE FIRST ARTICLE: OF THE CREATION.

I believe in God the Father Almighty, Maker of heaven and earth.

What does that mean?

Answer. I believe that God has created me and all other Creatures, and has given me, and preserves for me, body and soul, eyes, ears, and all my limbs, my reason and all my senses; and that daily He bestows on me clothes and shoes, meat and drink, house and home, wife and child, fields and cattle, and all my goods, and supplies in abundance all needs and necessities of my body and life, and protects me from all perils, and guards and defends me from all evil. And this He does out of pure fatherly and divine goodness and mercy, without any merit or worthiness in me; for all which I am bound to thank Him and praise Him, and, moreover, to serve and obey Him. This is a faithful saying.

THE SECOND ARTICLE: OF THE REDEMPTION.

And in Jesus Christ, His only Son, our Lord, who was conceived by the Holy Ghost, born of the Virgin Mary; suffered under Pontius Pilate; was crucified, dead, and buried, He descended into hell; the third day He rose again from the dead; he ascended into heaven, and sitteth at the right hand of the Father Almighty: from thence He shall come to judge the quick and the dead.

What does that mean?

Answer. I believe that Jesus Christ, very God, born of the Father in eternity, and also very man, born of the Virgin Mary, is my Lord, who has redeemed me, a lost and damned man, and has won and delivered me from all sins, from death, and from the power of the devil, not with gold and silver, but with His holy and precious blood and with His innocent passion and death, so that I might be His own, and might live under Him in His kingdom, and serve Him in everlasting righteousness, innocence, and blessing, just as He rose from the dead, and lives and reigns in all eternity. This is a faithful saying.

THE THIRD ARTICLE: OF THE SANCTIFICATION.

I believe in the Holy Ghost, a holy Christian Church, the communion of saints, the forgiveness of sins, the resurrection of the body, and the life everlasting. Amen.

What does that mean?

Answer. I believe that I cannot of my own understanding and strength believe in or come to Jesus Christ my Lord, but that the Holy Ghost has called me by the Gospel, and illuminated me with His gifts, and sanctified and preserved me in the true faith, just as He calls, gathers together, illuminates, sanctifies, and preserves in Jesus Christ all Christendom throughout the earth in the one true faith; in which Christendom He daily bestows abundantly on me and all believers forgiveness of sins; and on the last day He will awaken me and all the dead, and will give to me and all that believe in Christ eternal life. This is a faithful saying.

III.—THE LORD’S PRAYER.

How the master of the house should explain it as simply as possible to his household.

Our Father, which art in heaven.

What does that mean?

Answer. With these words God invites us to believe that He is our true Father, and that we are His true children, so that we may pray to Him in confidence and in all trust, as little children do to their fathers.

THE FIRST PETITION.

Hallowed be Thy name.

What does that mean?

Answer. God’s name, indeed, is already holy in itself, but we pray in this prayer that it may also be holy among us.

How is this done?

Answer. Where the word of God is taught in all purity and sincerity, and we live a holy life in accordance with it, as the children of God. In which our dear Father in heaven help us! But he who teaches and lives otherwise than the word of God teaches, he profanes among us the name of God from which defend us, heavenly Father.

THE SECOND PETITION.

Thy kingdom come.

What does that mean?

Answer. God’s kingdom comes, indeed, of itself, without our prayer, but we ask in this prayer that it may also come to us.

How is this done?

Answer. When our heavenly Father gives us His Holy Spirit, that, through His mercy, we believe His holy word, and live a godly life, here for a time and for ever in heaven.

THE THIRD PETITION.

Thy will be done on earth as it is in heaven.

What does that mean?

Answer. God’s good and gracious will is done indeed without our prayer, but we ask in this prayer that it may also be done among us.

How is this done?

Answer. When God destroys and overthrows all evil counsel and ill-will, which would not let us keep holy the name of God or let His kingdom come, such as is the will of the devil, the world, and of our flesh; hut strengthens and maintains us firmly in His word and faith unto our lives’ end. That is His good and gracious will.

THE FOURTH PETITION.

Give us this day our daily bread.

What does that mean?

Answer. God gives daily bread, without our intercession, to all evil men, but we ask in this prayer that He will let us acknowledge and receive with thanksgiving our daily bread.

What signifies daily bread?

Answer. All that appertains to the nourishment and wants of our bodies, such as food, drink, clothes, shoes, house and home, lands, cattle, money, goods, an honest wife, honest children, honest servants, honest, faithful magistrates, good government, good weather, peace, health, modesty, honour, good friends, faithful neighbours, and the like.

THE FIFTH PETITION.

And forgive us our trespasses, as we forgive them that trespass against us.

What does that mean?

Answer. We ask in this prayer that our Father in heaven may not regard our sin, and may not because of it reject our prayer, for we are not worthy of anything we ask, neither have we deserved it; but that He will grant all to us of His grace, for we sin greatly each day and deserve nothing but punishment. And in our turn we will heartily forgive and do good to all those who sin against us.

THE SIXTH PETITION.

And lead us not into temptation.

What does that mean?

Answer. God, it is true, tempts no man, but we ask in this prayer that He will guard and preserve us, so that the devil, the world, and our flesh may not deceive us nor lead us into unbelief, doubt, and other great sins and crimes, and that, though we be tempted therewith, we may at length overcome and be victorious.

THE SEVENTH PETITION.

But deliver us from evil.

What does that mean?

Answer. We ask in this petition, as though to sum up, that our Father in heaven may deliver us from all evil of body, soul, goods, and honour; and that, finally, when our hour has come, He will grant us a blessed end, and in His mercy take us from this vale of tears to Himself in heaven.

Amen.

What does that mean?

Answer. That I am to be assured that such prayers are acceptable to our Father in heaven and are heard by Him, for He Himself has commanded us so to pray, and has promised to hear us. Amen, Amen, that is, Yea, yea; thus shall it be.

IV.—THE SACRAMENT OF HOLY BAPTISM.

How the master of the house should explain it as simply as possible to his household.

FIRSTLY.

What is baptism?

Answer. Baptism is not only simple water, but it is the water comprehended in God’s commandment and united with God’s word.

What then is this word of God?

Answer. What our Lord Christ says in the last chapter of St. Matthew: Go ye therefore and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.

SECONDLY.

What does baptism give us, and of what benefit is it?

Answer. It effects the remission of sins, frees us from death and the devil, and gives blessedness everlasting to those who believe what the word and the promise of God declare.

What is this word and promise of God?

Answer. What our Lord Christ says in the last chapter of St. Mark: He that believeth and is baptized shall be saved, but he that believeth not shall be damned.

THIRDLY.

How can water effect such great things?

Answer. Truly water cannot do it, but the word of God, which is with and on the water, and the faith which believes such word of God in the water. For without the word of God the water is simple water, and not baptism; but with the word of God it is a baptism, that is, a gracious water of life, and a washing of regeneration in the Holy Ghost, as St. Paul says to Titus in the third chapter: By the washing of regeneration and renewing of the Holy Ghost, which He shed on us abundantly through Jesus Christ our Saviour, that, being justified by His grace, we should be made heirs according to the hope of eternal life. This is a faithful saying.

FOURTHLY.

What signifies this baptism in water?

Answer. It signifies that the old Adam in us is to be drowned by daily repentance and penance, and is to die, with all sins and evil desires, and that daily is to arise and emerge a new man, who is to live before God in righteousness and purity for ever.

Where is this written?

Answer. St. Paul says to the Romans (chap. vi), Therefore we are buried with Him by baptism into death, that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.

V.—HOW THE SIMPLE FOLKS SHOULD BE TAUGHT TO CONFESS.

Confession consists of two parts: first, to confess our sins, and secondly, to receive the absolution or forgiveness bestowed by the confessor, as from God Himself, and not to doubt thereof, but firmly to believe that our sins are thereby forgiven in the sight of God in heaven.

What sins should we confess?

To God we are to confess all sins, even those that we do not recognize, as we do in the Lord’s Prayer; but to the confessor we are only to confess such sins as we know and feel guilty of in our hearts.

Which are they?

Examine thyself according to the Ten Commandments, whether thou art father, mother, son, daughter, master, mistress, manservant or maidservant, and see if thou hast been disobedient, unfaithful, and idle, whether thou hast done any one an injury by word or deed, whether thou hast been dishonest, negligent, slothful, or hast otherwise caused harm.

I pray thee, friend, tell me a short form of confession.

Answer. Say thus to thy confessor: Worthy reverend master, I pray you hear my confession, and declare absolution to me for God’s sake.

Say thus: I, a poor sinner, confess myself guilty of all sins before God; in particular I confess to you that I am a manservant or a maidservant, &c., but, alas! I serve my master unfaithfully, for at such and such a time I have not done what they bade me, but angered them and moved them to swear; I have neglected my work and caused damage; I have been froward in word and deed; I have been angry with my fellows, sullen to my wife, and I have sworn at her. All this I repent of, and I pray for mercy, and will seek to amend.

A master or mistress must say as follows:— Especially I acknowledge to you that I have not faithfully trained my children and servants and my wife to the glory of God; I have sworn, and given a bad example with unchaste words and deeds; I have done injury to my neighbour, spoken ill of him, sold too dear, given short measure and false weight—and whatever else he may have done contrary to the commandments of God and his state in life.

But if any shall find that he is not burdened with similar or greater sins, he shall not be anxious or seek or invent further sins, and thus turn confession into a torture, but he must recount the one or two sins that he may remember.

Thus: I confess especially that once I swore, also that I used unseemly words, neglected this or that duty. Let this suffice.

But if thou know of none (though this is well-nigh impossible), then mention none in particular, but receive forgiveness upon the general confession which thou makest to the confessor before God.

Thereupon the confessor shall say,—God be merciful to thee, and strengthen thy faith. Amen.

Further:—

Dost thou believe that my forgiveness is God’s forgiveness?

Answer. Yea, reverend sir.

Then let him say,— As thou believest, so be it unto thee. And, by command of our Lord Jesus Christ, I forgive thee thy sins, in the name of the Father, the Son, and the Holy Ghost. Amen. Go in peace.

But if any are sorely afflicted in their conscience, or sorely grieved and tempted, the confessor will know how to comfort them with various words of Scripture, and how to lead them to faith. This is merely to serve as a general mode of confession for the simple folk.

VI.—THE SACRAMENT OF THE ALTAR.

How the master of the house should explain it simply to his household.

What is the Sacrament of the Altar?

Answer. It is the very Body and Blood of our Lord Jesus Christ, under the Bread and Wine, for us Christians to eat and to drink, under the institution of Christ Himself.

Where is this written?

Answer. Thus say the holy Evangelists Matthew, Mark, Luke, and St. Paul:— The Lord Jesus, in the same night in which He was betrayed, took bread, and when He had given thanks, he brake it, and gave it to His disciples, and said, Take; eat. This is My body, which is given for you; this do in remembrance of Me.

After the same manner a/so He took the cup when He had supped, and gave it to them, saying, Take this and drink ye all of it. This cup is the new testament in My blood, which is shed for you for the forgiveness of sins; this do ye, as oft as ye drink it, in remembrance of Me.

What avails it to eat and drink thus?

Answer. This is shown us by the words, ‘Given for you and shed for you for the remission of sins.’ That is to say, that in the Sacrament forgiveness of sins, life, and salvation are bestowed on us by these words. For where forgiveness of sins is, there is also life and salvation.

How can bodily eating and drinking accomplish these great things?

Answer. Eating and drinking do not indeed accomplish this, but the words which stand there, ‘Given for you and shed for you for the remission of sins.’ These words, together with the bodily eating and drinking, are the most important part of this Sacrament, and whoever believes these words, he has what they say, and as they speak, namely, remission of sins.

Who, then, are they who receive this Sacrament worthily?

Answer. Fasting and bodily preparation are in truth a good external discipline, but he is truly worthy and prepared who believes the words, ‘Given for you and shed for the remission of sins.’ But he who does not believe them is unworthy and not prepared. For the words, ‘for you,’ demand truly believing hearts.

APPENDIX I.

How the master of the house should teach his household to commend themselves to God both night and morning.

THE MORNING BLESSING.

In the morning, when thou risest from thy bed, sign thy self with the Holy Cross, and say,— In the name of the Father, the Son, and the Holy Ghost. Amen.

Then, kneeling or standing, repeat the Creed and the Lord’s Prayer. If thou wilt, thou mayest also say this short prayer:—I thank Thee, my heavenly Father, through Jesus Christ, Thy dear Son, that Thou hast preserved me through this night from all harm and danger, and I beseech Thee Thou wouldest protect me this day from sin and all evil, that all my deeds and my life may be pleasing in Thy sight. For I commend myself, my body and soul, and all, into Thy hands. Let Thy holy angel be with me, that the evil one may have no power over me. Amen.

And then go joyfully to thy work, and sing, if thou wilt, a hymn, the Ten Commandments, or whatever else thy devotion suggests.

THE EVENING BLESSING.

At night, when thou goest to bed, sign thyself with the Holy Cross, and say,—In the name of the Father, the Son, and the Holy Ghost. Amen.

Then, kneeling or standing, repeat the Creed and the Lord’s Prayer. If thou wilt, thou mayest add this short prayer:— I thank Thee, my heavenly Father, through Jesus Christ, Thy dear Son, that Thou hast graciously protected me through this day; and I beseech Thee Thou wouldest forgive me all my sins wherever I have done wrong, and mercifully guard me this night. For I commend myself, my body and soul, and all, into Thy hands. Let Thy holy angel be with me, that the evil one may have no power over me. Amen.

And then to sleep quickly and cheerfully.

How the master of the house should teach his household to say the Benedicite and the Gratias.

The children and servants are to fold their hands, modestly approach the table, and say,— The eyes of all wait upon Thee, and Thou givest them their meat in due season. Thou openest Thine hand, and satisfiest the desire of every living thing.

Note.—Satisfaction signifies that all creatures get so much to eat that they are cheerful and happy over it, for care and greed prevent such satisfaction.

Then the Lord’s Prayer and the following prayer:—

Lord God, our heavenly Father, bless us and these Thy gifts, which we accept from Thy merciful goodness, through Jesus Christ our Lord. Amen.

THE GRATIAS.

After the meal they shall do likewise, and speak modestly with folded hands.

Give thanks unto the Lord, for He is gracious, and His mercy endureth for ever. He giveth fodder unto the cattle, and feedeth the young ravens that call upon Him. He hath no pleasure in the strength of an horse, neither delighteth He in any man’s legs. But the Lord’s delight is in them that fear Him and put their trust in His mercy.

Then the Lord’s Prayer and the following prayer:— We thank Thee, Lord God our Father, through Jesus Christ our Lord, for all Thy mercies, Thou who livest and rulest for ever and ever. Amen.

APPENDIX II.

THE HOME TABLE.

Some Texts for divers holy orders and estates, which may serve to admonish them respectively of their offices and duties.

TO BISHOPS, PASTORS, AND CLERGY.

A bishop must be blameless; the husband of one wife; vigilant; sober; of good behaviour; given to hospitality; apt to teach; not given to wine; no striker; not greedy of filthy lucre, but patient; not a brawler; not covetous; one that ruleth well his own house; having his children in subjection with all gravity; not a novice; holding fast the faithful word as he has been taught, that he may be able by sound doctrine both to exhort and to convince the gainsayers (1 Tim. iii and Titus i.).

Quid debeant auditores episcopis suis.

Dominus ordinavit his, qui evangelium annuntiant, de evangelio vivere (1 Cor. ix. 14). Communicet doctori in omnibus bonis is qui docetur verbo (Gal. vi. 6). Qui bene praesunt presbyteri, duplici honore digni habeantur, maxime qui laborant in verbo et doctrina. Dicit enim scriptura; non obligabis Os bovi trituranti. Et: Dignus est operarius mercede sua (1 Tim. v. 17, 18). Obedite praepositis vestris et cedite eis. Ipsi enim vigilant, quasi rationem pro anima bus vestris reddituri, ut cum gaudio hoc faciant, et non gementes, hoc enim non expedit vobis (Ebr. xiii. 17).

OF MAGISTRATES.

Let every soul be subject unto the higher powers, for there is no power but of God; the powers that be are ordained of God. Whosoever therefore resisteth the power resisteth the ordinance of God; and they that resist shall receive to themselves damnation. For he beareth not the sword in vain, for he is the minister of God, a revenger to execute wrath upon him that doeth evil (Rom. xiii).

Quid subditi magistratibus debeant.

Reddite quae sunt Caesaris, Caesari (Matt. xxii. 21). Omnis anima potestatibus sublimioribus subdita sit et cet. Ideoque necessitate subditi estote, non solum propter iram, sed etiam propter conscientiam. Ideo enim et tributa praestatis. Mini stri enim Dei sunt, in hoc ipsum servientes. Reddite ergo omnibus debita: cui tributum, tributum; cui vectigal, vectigal; cui timorem, timorem; cui honorem, honorem (Rom. xiii.1-5 sqq.). Adhortor primuni omnium fieri obsecrationes, orationes, interpellationes, gratiarum actiones pro omnibus hominibus, pro regibus, et omnibus qui in sublimitate con stituti sunt, Ut quietam et tranquillam vitam agamus cum omni pietate et gravitate (1 Tim. ii. 1 sqq.). Admone illos principibus et potestatibus subditos esse cet. (Titus iii. 1). Subditi estote omni humanae creaturae propter Dominum, sive regi tamquam praecellenti, sive ducibus tamquam ab eo missis (1 Peter ii. 13 sqq.).

TO HUSBANDS.

Likewise, ye husbands, dwell with them according to knowledge, giving honour unto the wife as unto the weaker vessel and as being heirs together of the grace of life, that your prayers be not hindered (1 Peter iii). And be not bitter against them (Col. iii).

TO WIVES.

Wives, submit yourselves unto your own husbands as unto the Lord, even as Sarah obeyed Abraham, calling him lord, whose daughters ye are as long as ye do well, and are not afraid with any amazement (Eph. i; 1 Peter iii).

TO PARENTS.

Ye fathers, provoke not your children to wrath; but bring them up in the nurture and admonition of the Lord (Eph. vi).

TO CHILDREN.

Children, obey your parents in the Lord, for this is right. Honour thy father and thy mother, which is the first commandment with promise, namely, that it may be well with thee, and thou mayest live long on the earth (Eph. vi. 1, &c.).

TO MENSERVANTS, MAIDSERVANTS, DAY-LABOURERS AND WORKMEN.

Servants, be obedient to them that are your masters according to the flesh, with fear and trembling, in singleness of heart as unto Christ, not with eye-service as men-pleasers, but as servants of Christ, doing the will of God from the heart, with goodwill doing service, as to the Lord, and not to men, knowing that whatsoever good thing any man doeth, the same shall he receive of the Lord, whether he be bond or free (Eph. vi. 5, &c.).

TO THE MASTER AND MISTRESS OF A HOUSEHOLD.

And, ye masters, do the same things unto them, forbearing threatening, knowing that your Master also is in heaven, neither is there respect of persons with Him (Eph. vi. 9).

TO THE YOUNG IN GENERAL.

Likewise, ye younger, submit yourselves unto the elder. Yea, all of you, be subject one to another, and be clothed with humility, for God resisteth the proud and giveth grace to the humble. Humble yourselves therefore under the mighty hand of God, that He may exalt you in due time (1 Peter v, &c.).

TO WIDOWS.

Now she that is a widow indeed, and desolate, trusteth in God, and continueth in supplications and prayers night and day; but she that liveth in pleasure is dead while she liveth (1 Tim. v).

TO ALL.

Thou shalt love thy neighbour as thyself; in this saying all commandments are comprehended (Rom. xiii). I exhort therefore that first of all supplications, prayers, intercessions, and giving of thanks be made for all men (1 Tim. ii).

‘Let each one learn his lesson well;

Then in the house content will dwell.’

FOOTNOTE

¹ i. e., the Eighth, as we number them; and so the Fourth, presently mentioned, is our fifth.