ot seek other nor
better ones. Paul would not impose upon Christians peculiar works,
something unrelated to the ordinary walks of life, as certain false
saints taught and practiced. These teachers commanded separation from
society, isolation in the wilderness, the establishment of monkeries
and the performance of self-appointed works. Such works they exalted
as superior to ordinary Christian virtues. Indeed, their practice
amounted to rejection of the latter, and they actually regarded them
as dangerous. The Papacy has in the past shamelessly styled the
observance of Christian good works as worldly living, and men were
compelled to believe they would find it hard to reach heaven unless
they became ecclesiasts--for they regarded only the monks and priests
worthy--or at least made themselves partakers of the works of
ecclesiasts by purchasing their merits.

But Paul--in fact, the entire Scriptures--teaches no other good works
than God enjoins upon all men in the Ten Commandments, and which
pertain to the common conditions of life. True, these make not such
brilliant show in the eyes of the world as do the self-appointed
ceremonials constituting the divine service of hypocrites;
nevertheless, they are true, worthy, good and profitable works in the
sight of God and man. What can be more acceptable to God and
advantageous to man than a life lived, in its own calling, in the way
that contributes to the honor of God, and that by its example
influences others to love God's Word and to praise his name?
Moreover, what virtues, of all man possesses, serve him better than
humility, meekness, patience and harmony of mind?

11. Now, where is a better opportunity for the exercise of these
virtues than amidst the conditions in which God destined us to
live--in society, where we mingle with one another? Upon these
conditions, self-appointed, unusual lives and monastic holiness have
no bearing. For what other person is profited by your entering a
cloister, making yourself peculiar, refusing to live as your fellows
do? Who is benefited by your cowl, your austere countenance, your
hard bed? Who comes to know God or to have a peaceful conscience by
such practices on your part, or who is thereby influenced to love his
neighbor? Indeed, how can you serve your neighbor by such a life? How
manifest your love, humility, patience and meekness if you are
unwilling to live among men? if you so strenuously adhere to your
self-appointed orders as