"because we do not all have such faith, or are unmindful of it,"
does such instruction become necessary.

Nor does he proceed until he has applied his oft repeated words
concerning the relation of faith to good works to the relation
of the First to the other Commandments. From the fact, that
according to the First Commandment, we acquire a pure heart and
confidence toward God, he derives the good work of the Second
Commandment, namely, "to praise God, to acknowledge His grace,
to render all honor to Him alone." From the same source he
derives the good work of the Third Commandment, namely, "to
observe divine services with prayer and the hearing of preaching,
to incline the imagination of our hearts toward God's benefits,
and, to that end, to mortify and overcome the flesh." From the
same source he derives the works of the Second Table.

The argument on the Third and Fourth Commandments claims nearly
one-half of the entire treatise. Among the good works which,
according to the Third Commandment, should be an exercise and
proof of faith, Luther especially mentions the proper hearing of
mass and of preaching, common prayer, bodily discipline and the
mortification of the flesh, and he joins the former and the
latter by an important fundamental discussion of the New
Testament conception of Sabbath rest.

Luther discusses the Fourth Commandment as fully as the Third.
The exercise of faith, according to this Commandment, consists
in the faithful performance of the duties of children toward
their parents, of parents toward their children, and of
subordinates toward their superiors in the ecclesiastical as well