Chapter 5

Oh, if we were God-fearing in this matter, how often would the knaves of officiales have to decree their papal and episcopal ban in vain! How weak the Roman thunderbolts would become! How often would many a one have to hold his tongue, to whom the world must now give ear! How few preachers would be found in Christendom! But it has gotten the upper hand: whatever they assert and in whatever way, that must be right. Here no one fights for God's Name and honor, and I hold that no greater or more frequent sin is done in external works than under this head. It is a matter so high that few understand it, and, besides, adorned with God's Name and power, dangerous to touch. But the prophets of old were masters in this; also the apostles, especially St. Paul, who did not allow it to trouble them whether the highest or the lowest priest had said it, or had done it in God's Name or in his own. They looked on the works and words, and held them up to God's Commandment, no matter whether big John or little Nick said it, or whether they had done it in God's Name or in man's. And for this they had to die, and of such dying there would be much more to say in our time, for things are much worse now. But Christ and St. Peter and Paul must cover all this with their holy names, so that no more infamous cover for infamy has been found on earth than the most holy and most blessed Name of Jesus Christ!

One might shudder to be alive, simply because of the misuse and blasphemy of the holy Name of God; through which, if it shall last much longer, we will, as I fear, openly worship the devil as a god; so completely do the spiritual authorities and the learned lack all understanding in these things. It is high time that we pray God earnestly that He hallow His Name. But it will cost blood, and they who enjoy the inheritance of the holy martyrs and are won with their blood, must again make martyrs. Of this more another time.

I. We have now seen how many good works there are in the Second Commandment, which however are not good in themselves, unless they are done in faith and in the assurance of divine favor; and how much we must do, if we take heed to this Commandment alone, and how we, alas! busy ourselves much with other works, which have no agreement at all with it. Now follows the Third Commandment: "Thou shalt hallow the day of rest." In the First Commandment is prescribed our heart's attitude toward God in thoughts, in the Second, that of our mouth in words, in this Third is prescribed our attitude toward God in works; and it is the first and right table of Moses, on which these three Commandments are written, and they govern man on the right side, namely, in the things which concern God, and in which God has to do with man and man with God, without the mediation of any creature.

The first works of this Commandment are plain and outward, which we commonly call worship, such as going to mass, praying, and hearing a sermon on holy days. So understood there are very few works in this Commandment; and these, if they are not done in assurance of and with faith in God's favor, are nothing, as was said above. Hence it would also be a good thing if there were fewer saint's days, since in our times the works done on them are for the greater part worse than those of the work days, what with loafing, gluttony, and drunkenness, gambling and other evil deeds; and then, the mass and the sermon are listened to without edification, the prayer is spoken without faith. It almost happens that men think it is sufficient that we look on at the mass with our eyes, hear the preaching with our ears, and say the prayers with our mouths. It is all so formal and superficial! We do not think that we might receive something out of the mass into our hearts, learn and remember something out of the preaching, seek, desire and expect something in our prayer. Although in this matter the bishops and priests, or they to whom the work of preaching is entrusted, are most at fault, because they do not preach the Gospel, and do not teach the people how they ought to look on at mass, hear preaching and pray. Therefore, we will briefly explain these three works.

II. In the mass it is necessary that we attend with our a hearts also; and we do attend, when we exercise faith in our hearts. Here we must repeat the words of Christ, when He institutes the mass and says, "Take and eat, this is My Body, which is given for you"; in like manner over the cup, "Take and drink ye all of it: this is a new, everlasting Testament in My Blood, which is shed for you and for many for the remission of sins. This shall ye do, as oft as ye do it, in remembrance of Me." In these words Christ has made for Himself a memorial or anniversary, to be daily observed in all Christendom, and has added to it a glorious, rich, great testament, in which no interest, money or temporal possessions are bequeathed and distributed, but the forgiveness of all sins, grace and mercy unto eternal life, that all who come to this memorial shall have the same testament; and then He died, whereby this testament has become permanent and irrevocable. In proof and evidence of which, instead of letter and seal, He has left with us His own Body and Blood under the bread and wine.

Here there is need that a man practise the first works of this Commandment right well, that he doubt not that what Christ has said is true, and consider the testament sure, so that he make not Christ a liar. For if you are present at mass and do not consider nor believe that here Christ through His testament has bequeathed and given you forgiveness of all your sins, what else is it, than as if you said: "I do not know or do not believe that it is true that forgiveness of my sins is here bequeathed and given me"? Oh, how many masses there are in the world at present! but how few who hear them with such faith and benefit! Most grievously is God provoked to anger thereby. For this reason also no one shall or can reap any benefit from the mass except he be in trouble of soul and long for divine mercy, and desire to be rid of his sins; or, if he have an evil intention, he must be changed during the mass, and come to have a desire for this testament. For this reason in olden times no open sinner was allowed to be present at the mass.

When this faith is rightly present, the heart must be made joyful by the testament, and grow warm and melt in God's love. Then will follow praise and thanksgiving with a pure heart, from which the mass is called in Greek Eucharistia, that is, "thanksgiving," because we praise and thank God for this comforting, rich, blessed testament, just as he gives thanks, praises and is joyful, to whom a good friend has presented a thousand and more gulden. Although Christ often fares like those who make several persons rich by their testament, and these persons never think of them, nor praise or thank them. So our masses at present are merely celebrated, without our knowing why or wherefore, and consequently we neither give thanks nor love nor praise, remain parched and hard, and have enough with our little prayer. Of this more another time.

III. The sermon ought to be nothing else than the proclamation of this testament. But who can hear it if no one preaches it? Now, they who ought to preach it, themselves do not know it. This is why the sermons ramble off into other unprofitable stories, and thus Christ is forgotten, while we fare like the man in II. Kings vii: we see our riches but do not enjoy them. Of which the Preacher also says, "This is a great evil, when God giveth a man riches, and giveth him not power to enjoy them." So we look on at unnumbered masses and do not know whether the mass be a testament, or what it be, just as if it were any other common good work by itself. O God, how exceeding blind we are! But where this is rightly preached, it is necessary that it be diligently heard, grasped, retained, often thought of, and that the faith be thus strengthened against all the temptation of sin, whether past, or present, or to come.

Lo! this is the only ceremony or practice which Christ has instituted, in which His Christians shall assemble, exercise themselves and keep it with one accord; and this He did not make to be a mere work like other ceremonies, but placed into it a rich, exceeding great treasure, to be offered and bestowed upon all who believe on it.

This preaching should induce sinners to grieve over their sins, and should kindle in them a longing for the treasure. It must, therefore, be a grievous sin not to hear the Gospel, and to despise such a treasure and so rich a feast to which we are bidden; but a much greater sin not to preach the Gospel, and to let so many people who would gladly hear it perish, since Christ has so strictly commanded that the Gospel and this testament be preached, that He does not wish even the mass to be celebrated, unless the Gospel be preached, as He says: "As oft as ye do this, remember me"; that is, as St. Paul says, "Ye shall preach of His death." For this reason it is dreadful and horrible in our times to be a bishop, pastor and preacher; for no one any longer knows this testament, to say nothing of their preaching it, although this is their highest and only duty and obligation. How heavily must they give account for so many souls who must perish because of this lack in preaching.

IV. We should pray, not as the custom is, counting many pages or beads, but fixing our mind upon some pressing need, desire it with all earnestness, and exercise faith and confidence toward God in the matter, in such wise that we do not doubt that we shall be heard. So St. Bernard instructs his brethren and says: "Dear brethren, you shall by no means despise your prayer, as if it were in vain, for I tell you of a truth that, before you have uttered the words, the prayer is already recorded in heaven; and you shall confidently expect from God one of two things: either that your prayer will be granted, or that, if it will not be granted, the granting of it would not be good for you."

Prayer is, therefore, a special exercise of faith, and faith makes the prayer so acceptable that either it will surely be granted, or something better than we ask will be given in its stead. So also says St. James: "Let him who asketh of God not waver in faith; for if he wavers, let not that man think that he shall receive any thing of the Lord." This is a clear statement, which says directly: he who does not trust, receives nothing, neither that which he asks, nor anything better.

And to call forth such faith, Christ Himself has said, Mark xi: "Therefore I say unto you, What things soever ye desire, when ye pray, believe that ye receive them, and ye shall surely have them." And Luke xi: "Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you; for every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened. Or what father is there of you, who, if his son shall ask bread, will he give him a stone? or if he ask a fish, will he give him a serpent? or if he ask an egg, will he give him a scorpion? But if you know how to give good gifts to your children, and you yourselves are not naturally good, how much more shall your Father which is in heaven give a good spirit to all them that ask Him!"

V. Who is so hard and stone-like, that such mighty words ought not to move him to pray with all confidence! joyfully and gladly? But how many prayers must be reformed, if we are to pray aright according to these words! Now, indeed, all churches and monastic houses are full of praying and singing, but how does it happen that so little improvement and benefit result from it, and things daily grow worse? The reason is none other than that which St. James indicates when he says: "You ask much and receive not, because ye ask amiss." For where this faith and confidence is not in the prayer, the prayer is dead, and nothing more than a grievous labor and work. If anything is given for it, it is none the less only temporal benefit without any blessing and help for the soul; nay, to the great injury and blinding of souls, so that they go their way, babbling much with their mouths, regardless of whether they receive, or desire, or trust; and in this unbelief, the state of mind most opposed to the exercise of faith and to the nature of prayer, they remain hardened.

From this it follows that one who prays aright never doubts that his prayer is surely acceptable and heard, although the very thing for which he prays be not given him. For we are to lay our need before God in prayer, but not prescribe to Him a measure, manner, time or place; but if He wills to give it to us better or in another way than we think, we are to leave it to Him; for frequently we do not know what we pray, as St. Paul says, Romans viii; and God works and gives above all that we understand, as he says, Ephesians iii, so that there be no doubt that the prayer is acceptable and heard, and we yet leave to God the time, place, measure and limit; He will surely do what is right. They are the true worshipers, who worship God in spirit and in truth. For they who believe not that they will be heard, sin upon the left hand against this Commandment, and go far astray with their unbelief. But they who set a limit for Him, sin upon the other side, and come too close with their tempting of God. So He has forbidden both, that we should err from His Commandment neither to the left nor to the right, that is, neither with unbelief nor with tempting, but with simple faith remain on the straight road, trusting Him, and yet setting Him no bounds.

VI. Thus we see that this Commandment, like the Second, is to be nothing else than a doing and keeping of the First Commandment, that is, of faith, trust, confidence, hope and love to God, so that in all the Commandments the First may be the captain, and faith the chief work and the life of all other works, without which, as was said, they cannot be good.

But if you say: "What if I cannot believe that my prayer is heard and accepted?" I answer: For this very reason faith, prayer and all other good works are commanded, that you shall know what you can and what you cannot do. And when you find that you cannot so believe and do, then you are humbly to confess it to God, and so begin with a weak spark of faith and daily strengthen it more and more by exercising it in all your living and doing. For as touching infirmity of faith (that is, of the First and highest Commandment), there is no one on earth who does not have his good share of it. For even the holy Apostles in the Gospel, and especially St. Peter, were weak in faith, so that they also prayed Christ and said: "Lord, increase our faith "; and He very frequently rebukes them because they have so little faith.

Therefore you shall not despair, nor give up, even if you find that you do not believe as firmly as you ought and wish, in your prayer or in other works. Nay, you shall thank God with all your heart that He thus reveals to you your weakness, through which He daily teaches and admonishes you how much you need to exercise yourself and daily strengthen yourself in faith. For how many do you see who habitually pray, sing, read, work and seem to be great saints, and yet never get so far as to know where they stand in respect of the chief work, faith; and so in their blindness they lead astray themselves and others; think they are very well off, and so unknowingly build on the sand of their works without any faith, not on God's mercy and promise through a firm, pure faith.

Therefore, however long we live, we shall always have our hands full to remain, with all our works and sufferings, pupils of the First Commandment and of faith, and not to cease to learn. No one knows what a great thing it is to trust God alone, except he who attempts it with his works.

VII. Again: if no other work were commanded, would not prayer alone suffice to exercise the whole life of man in faith? For this work the spiritual estate has been specially established, as indeed in olden times some Fathers prayed day and night. Nay, there is no Christian who does not have time to pray without ceasing. But I mean the spiritual praying, that is: no one is so heavily burdened with his labor, but that if he will he can, while working, speak with God in his heart, lay before Him his need and that of other men, ask for help, make petition, and in all this exercise and strengthen his faith.

This is what the Lord means, Luke xviii, when He says, "Men ought always to pray, and never cease," although in Matthew vi. He forbids the use of much speaking and long prayers, because of which He rebukes the hypocrites; not because the lengthy prayer of the lips is evil, but because it is not that true prayer which can be made at all times, and without the inner prayer of faith is nothing. For we must also practise the outward prayer in its proper time, especially in the mass, as this Commandment requires, and wherever it is helpful to the inner prayer and faith, whether in the house or in the field, in this work or in that; of which we have no time now to speak more. For this belongs to the Lord's Prayer, in which all petitions and spoken prayer are summed up in brief words.

VIII. Where now are they who desire to know and to do good works? Let them undertake prayer alone, and rightly exercise themselves in faith, and they will find that it is true, as the holy Fathers have said, that there is no work like prayer. Mumbling with the mouth is easy, or at least considered easy, but with earnestness of heart to follow the words in deep devotion, that is, with desire and faith, so that one earnestly desires what the words say, and not to doubt that it will be heard: that is a great deed in God's eyes.

Here the evil spirit hinders men with all his powers. Oh, how often will he here prevent the desire to pray, not allow us to find time and place, nay, often also raise doubts, whether a man is worthy to ask anything of such a Majesty as God is, and so confuse us that a man himself does not know whether it is really true that he prays or not; whether it is possible that his prayer is acceptable, and other such strange thoughts. For the evil spirit knows well how powerful one man's truly believing prayer is, and how it hurts him, and how it benefits all men. Therefore he does not willingly let it happen.

When so tempted, a man must indeed be wise, and not doubt that he and his prayer are, indeed, unworthy before such infinite Majesty; in no wise dare he trust his worthiness, or because of his unworthiness grow faint; but he must heed God's command and cast this up to Him, and hold it before the devil, and say: "Because of my worthiness I do nothing, because of my unworthiness I cease from nothing. I pray and work only because God of His pure mercy has promised to hear and to be gracious to all unworthy men, and not only promised it, but He has also most sternly, on pain of His everlasting displeasure and wrath, commanded us to pray, to trust and to receive. If it has not been too much for that high Majesty so solemnly and highly to obligate His unworthy worms to pray, to trust, and to receive from Him, how shall it be too much for me to take such command upon myself with all joy, however worthy or unworthy I may be?" Thus we must drive out the devil's suggestion with God's command. Thus will he cease, and in no other way whatever.

IX. But what are the things which we must bring before Almighty God in prayer and lamentation, to exercise faith thereby? Answer: First, every man's own besetting need and trouble, of which David says, Psalm xxxii: "Thou art my refuge in all trouble which compasseth me about; Thou art my comfort, to preserve me from all evil which surrounds me." Likewise, Psalm cxlii: "I cried unto the Lord with my voice; with my voice unto the Lord did I make my supplication. I poured out my complaint before Him; I showed before Him my trouble." In the mass a Christian shall keep in mind the short-comings or excesses he feels, and pour out all these freely before God with weeping and groaning, as woefully as he can, as to his faithful Father, who is ready to help him. And if you do not know or recognise your need, or have no trouble, then you shall know that you are in the worst possible plight. For this is the greatest trouble, that you find yourself so hardened, hard-hearted and insensible that no trouble moves you.

There is no better mirror in which to see your need than simply the Ten Commandments, in which you will find what you lack and what you should seek. If, therefore, you find in yourself a weak faith, small hope and little love toward God; and that you do not praise and honor God, but love your own honor and fame, think much of the favor of men, do not gladly hear mass and sermon, are indolent in prayer, in which things every one has faults, then you shall think more of these faults than of all bodily harm to goods, honor and life, and believe that they are worse than death and all mortal sickness. These you shall earnestly lay before God, lament and ask for help, and with all confidence expect help, and believe that you are heard and shall obtain help and mercy.

Then go forward into the Second Table of the Commandments, and see how disobedient you have been and still are toward father and mother and all in authority; how you sin against your neighbor with anger, hatred and evil words; how you are tempted to unchastity, covetousness and injustice in word and deed against your neighbor; and you will doubtless find that you are full of all need and misery, and have reason enough to weep even drops of blood, if you could.

X. But I know well that many are so foolish as not to want to ask for such things, unless they first be conscious that they are pure, and believe that God hears no one who is a sinner. All this is the work of those false preachers, who teach men to begin, not with faith and trust in God's favor, but with their own works.

Look you, wretched man! if you have broken a leg, or the peril of death overtakes you, you call upon God, this Saint and that, and do not wait until your leg is healed, or the danger is past: you are not so foolish as to think that God hears no one whose leg is broken, or who is in bodily danger. Nay, you believe that God shall hear most of all when you are in the greatest need and fear. Why, then, are you so foolish here, where there is immeasurably greater need and eternal hurt, and do not want to ask for faith, hope, love, humility, obedience, chastity, gentleness, peace, righteousness, unless you are already free of all your unbelief, doubt, pride, disobedience, unchastity, anger, covetousness and unrighteousness. Although the more you find yourself lacking in these things, the more and more diligently you ought to pray or cry.

So blind are we: with our bodily sickness and need we run to God; with the soul's sickness we run from Him, and are unwilling to come back before we are well, exactly as if there could be one God who could help the body, and another God who could help the soul; or as if we would help ourselves in spiritual need, although it really is greater than the bodily need. Such plan and counsel is of the devil.

Not so, my good man! If you wish to be cured of sin, you must not withdraw from God, but run to Him, and pray with much more confidence than if a bodily need had overtaken you. God is not hostile to sinners, but only to unbelievers, that is, to such as do not recognize and lament their sin, nor seek help against it from God, but in their own presumption wish first to purify themselves, are unwilling to be in need of His grace, and will not suffer Him to be a God Who gives to everyone and takes nothing in return.