XX. On this is based the wonderful and righteous judgment of God,

that at times a poor man, in whom no one can see many great

works, in the privacy of his home joyfully praises God when he

fares well, or with entire confidence calls upon Him when he

fares ill, and thereby does a greater and more acceptable work

than another, who fasts much, prays much, endows churches, makes

pilgrimages, and burdens himself with great deeds in this place

and in that. Such a fool opens wide his mouth, looks for great

works to do, and is so blinded that he does not at all notice

this greatest work, and praising God is in his eyes a very small

matter compared with the great idea he has formed of the works of

his own devising, in which he perhaps praises himself more than

God, or takes more pleasure in them than he does in God; and thus

with his good works he storms against the Second Commandment and

its works. Of all this we have an illustration in the case of the

Pharisee and the Publican in the Gospel. [Luke 18:10 f.] For the

sinner calls upon God in his sins, and praises Him, and so has

hit upon the two highest Commandments, faith and God's honor.

The hypocrite misses both and struts about with other good works

by which he praises himself and not God, and puts his trust in

himself more than in God. Therefore he is justly rejected and the

other chosen.

The reason of all this is that the higher and better the works

are, the less show they make; and that every one thinks they are

easy, because it is evident that no one pretends to praise God's

Name and honor so much as the very men who never do it and with

their show of doing it, while the heart is without faith, cause

the precious work to be despised. So that the Apostle St. Paul

dare say boldly, Romans ii, that they blaspheme God's Name who

make their boast of God's Law. [Rom. 2:23] For to name the Name

of God and to write His honor on paper and on the walls is an

easy matter; but genuinely to praise and bless Him in His good

deeds and confidently to call upon Him in all adversities, these

are truly the most rare, highest works, next to faith, so that if

we were to see how few of them there are in Christendom, we might

despair for very sorrow. And yet there is a constant increase of

high, pretty, shining works of men's devising, or of works which

look like these true works, but at bottom are all without faith

and without faithfulness; in short, there is nothing good back of

them. Thus also Isaiah xlviii. rebukes the people of Israel:

"Hear ye this, ye which are called by the name of Israel, which

swear by the Name of the Lord, and make mention of the God of

Israel neither in truth, nor in righteousness" [Is. 48:1]; that

is, they did it not in the true faith and confidence, which is

the real truth and righteousness, but trusted in themselves,

their works and powers, and yet called upon God's Name and

praised Him, two things which do not fit together.

XXI. The first work of this Commandment then is, to praise God in

all His benefits, which are innumerable, so that such praise and

thanksgiving ought also of right never to cease or end. For who

can praise Him perfectly for the gift of natural life, not to

mention all other temporal and eternal blessings? And so through

this one part of the Commandment man is overwhelmed with good and

precious works; if he do these in true faith, he has indeed not

lived in vain. And in this matter none sin so much as the most

resplendent saints, who are pleased with themselves and like to

praise themselves or to hear themselves praised, honored and

glorified before men.

[Sidenote: Avoiding the Praise of Self]

Therefore the second work of this Commandment is, to be on one's

guard, to flee from and to avoid all temporal honor and praise,

and never to seek a name for oneself, or fame and a great

reputation, that every one sing of him and tell of him; which is

an exceedingly dangerous sin, and yet the most common of all,

and, alas! little regarded. Every one wants to be of importance

and not to be the least, however small he may be; so deeply is

nature sunk in the evil of its own conceit and in its

self-confidence contrary to these two first Commandments.

Now the world regards this terrible vice as the highest virtue,

and this makes it exceedingly dangerous for those who do not

understand and have not had experience of God's Commandments and

the histories of the Holy Scriptures, to read or hear the heathen

books and histories. For all heathen books are poisoned through

and through with this striving after praise and honor; in them

men are taught by blind reason that they were not nor could be

men of power and worth, who are not moved by praise and honor;

but those are counted the best, who disregard body and life,

friend and property and everything in the effort to win praise

and honor. All the holy Fathers have complained of this vice and

with one mind conclude that it is the very last vice to be

overcome, St, Augustine says: "All other vices are practised in

evil works; only honor and self-satisfaction are practised in and

by means of good works."

Therefore if a man had nothing else to do except this second work

of this Commandment, he would yet have to work all his life-time

in order to fight this vice and drive it out, so common, so

subtle, so quick and insidious is it. Now we all pass by this

good work and exercise ourselves in many other lesser good works,

nay, through other good works we overthrow this and forget it

entirely. So the holy Name of God, which alone should be honored,

is taken in vain and dishonored through our own cursed name,

self-approval and honor-seeking. And this sin is more grievous

before God than murder and adultery; but its wickedness is not so

clearly seen as that of murder, because of its subtilty, for it

is not accomplished in the coarse flesh, but in the spirit.

[Sidenote: The Seeking of Honor as a Motive for Good]

XXII. Some think it is good for young people that they be enticed

by reputation and honor, and again by shame and dishonor, and so

be induced to do good. For there are many who do the good and

leave the evil undone out of fear of shame and love of honor, and

so do what they would otherwise by no means do or leave undone.

These I leave to their opinion. But at present we are seeking how

true good works are to be done, and they who are inclined to do

them surely do not need to be driven by the fear of shame and the

love of honor; they have, and are to have a higher and far nobler

incentive, namely, God's commandment, God's fear, God's approval,

and their faith and love toward God. They who have not, or regard

not this motive, and let shame and honor drive them, these also

have their reward, [Matt. 6:2] as the Lord says, Matthew vi; and

as the motive, so is also the work and the reward: none of them

is good, except only in the eyes of the world.

Now I hold that a young person could be more easily trained and

incited by God's fear and commandments than by any other means.

Yet where these do not help, we must ensure that they do the good

and leave the evil for the sake of shame and of honor, just as we

must also endure wicked men or the imperfect, of whom we spoke

above; nor can we do more than tell them that their works are not

satisfactory and right before God, and so leave them until they

learn to do right for the sake of God's commandments also. Just

as young children are induced to pray, fast, learn, etc., by

gifts and promises of the parents, even though it would not be

good to treat them so all their lives, so that they never learn

to do good in the fear of God: far worse, if they become

accustomed to do good for the sake of praise and honor.

[Sidenote: The Need and the Danger of a Good Name]

XXIII. But this is true, that we must none the less have a good

name and honor, and every one ought so to live that nothing evil

can be said of him, and that he give offence to no one, as St.

Paul says, Romans xii: "We are to be zealous to do good, not only

before God, but also before all men." [Rom. 12:17] And II.

Corinthians iv: "We walk so honestly that no man knows anything

against us." [2 Cor. 4:2] But there must be great diligence and

care, lest such honor and good name puff up the heart, and the

heart find pleasure in them. Here the saying of Solomon holds:

"As the fire in the furnace proveth the gold, so man is proved by

the mouth of him that praises him." [Prov. 27:21] Few and most

spiritual men must they be, who, when honored and praised, remain

indifferent and unchanged, so that they do not care for it, nor

feel pride and pleasure in it, but remain entirely free, ascribe

all their honor and fame to God, offering it to Him alone, and

using it only to the glory of God, to the edification of their

neighbors, and in no way to their own benefit or advantage; so

that a man trust not in his own honor, nor exalt himself above

the most incapable, demised man on earth, but acknowledge himself

a servant of God, Who has given him the honor in order that with

it he may serve God and his neighbor, just as if He had commanded

him to distribute some _gulden_[17] to the poor for His sake. So

He says, Matthew v: "Your light shall shine before men, so that

they may see your good works and glorify your Father Who is in

heaven." [Matt. 5:16] He does not say, "they shall praise you,"

but "your works shall only serve them to edification, that

through them they may praise God in you and in themselves." This

is the correct use of God's Name and honor, when God is thereby

praised through the edification of others. And if men want to

praise us and not God in us, we are not to endure it, but with

all our powers forbid it and flee from it as from the most

grievous sin and robbery of divine honor.

[Sidenote: The Profitableness of Dishonor]

XXIV. Hence it comes that God frequently permits a man to fall

into or remain in grievous sin, in order that he may be put to

shame in his own eyes and in the eyes of all men, who otherwise

could not have kept himself from this great vice of vain honor

and fame, if he had remained constant in his great gifts and

virtues; so God must ward off this sin by means of other grievous

sins, that His Name alone may be honored; and thus one sin

becomes the other's medicine, because of our perverse wickedness,

which not only does the evil, but also misuses all that is good.

Now see how much a man has to do, if he would do good works,

which always are at hand in great number, and with which he is

surrounded on all sides; but, alas! because of his blindness, he

passes them by and seeks and runs after others of his own

devising and pleasure, against which no man can sufficiently

speak and no man can sufficiently guard. With this all the

prophets had to contend, and for this reason they were all slain,

only because they rejected such self-devised works and preached

only God's commandments, as one of them says, Jeremiah vii: "Thus

saith the God of Israel unto you: Take your burnt-offerings unto

all your sacrifices and eat your burnt-offerings and you

yourselves; for concerning these things I have commanded nothing,

but this thing commanded I you: Obey My voice (that is, not what

seems right and good to you, but what I bid you), and walk in the

way that I have commanded you." [Jer. 7:21] And Deuteronomy xii:

"Thou shalt not do whatsoever is right in thine own eyes, but

what thy God has commanded thee." [Deut 12:8, 32]

These and numberless like passages of Scripture are spoken to

tear man not only from sins, but also from the works which seem

to men to be good and right, and to turn men, with a single mind,

to the simple meaning of God's commandment only, that they shall

diligently observe this only and always, as it is written, Exodus

xiii: "These commandments shall be for a sign unto thee upon

thine hand, and for a memorial between thine eyes." [Ex. 13:9]

And Psalm i: "A godly man meditates in God's Law day and night."

[Ps. 1:2] For we have more than enough and too much to do, if we

are to satisfy only God's commandments. He has given us such

commandments that if we understand them aright, we dare not for a

moment be idle, and might easily forget all other works. But the

evil spirit, who never rests, when he cannot lead us to the left

into evil works, fights on our right through self-devised works

that seem good, but against which God has commanded, Deuteronomy

xxviii, and Joshua xxiii, "Ye shall not go aside from My

commandments to the right hand or to the left." [Deut 28:14,

Josh. 23:6]

[Sidenote: Calling on God's Name]

XXV. The third work of this Commandment is to call upon God's

Name in every need. For this God regards as keeping His Name holy

and greatly honoring it, if we name and call upon it in adversity

and need. And this is really why He sends us so much trouble,

suffering, adversity and even death, and lets us live in many

wicked, sinful affections, that He may thereby urge man and give

him much reason to run to Him, to cry aloud to Him, to call upon

His holy Name, and thus to fulfil this work of the Second

Commandment, as He says in Psalm l: "Call upon Me in the day of

trouble; I will deliver you and thou shalt glorify Me; for I

desire the sacrifice of praise." [Ps. 50:15] And this is the way

whereby thou canst come unto salvation; for through such works

man perceives and learns what God's Name is, how powerful it is

to help all who call upon it; and Thereby confidence and faith

grow mightily, and these are the fulfilling of the first and

highest Commandment. This is the experience of David, Psalm liv:

"Thou hast delivered me out of all trouble, therefore will I

praise Thy Name and confess that it is lovely and sweet." [Ps.

54:7] And Psalm xci says, "Because he hath set his hope upon Me,

therefore will I deliver him: I will help him, because he hath

known My Name." [Ps. 91:14]

[Sidenote: In Prosperity]

Lo! what man is there on earth, who would not all his life long

have enough to do with this work? For who lives an hour without

trials? I will not mention the trials of adversity, which are

innumerable. For this is the most in dangerous trial of all, when

there is no trial and everything is and goes well; for then a man

is tempted to forget God, to become too bold and to misuse the

times of prosperity. Yea, here he has ten times more need to

call upon God's Name than when in adversity. Since it is written,

Psalm xci, "A thousand shall fail on the left hand and ten

thousand on the right hand." [Ps. 91:7]

So too we see in broad day, in all men's daily experience, that

more heinous sins and vice occur when there is peace, when all

things are cheap and there are good times, than when war,

pestilence, sicknesses and all manner of misfortune burden us; so

that Moses also fears for his people, lest they forsake God's

commandment for no other reason than because they are too full,

too well provided for and have too much peace, as he says,

Deuteronomy xxxii: "My people is waxed rich, full and fat;

therefore has it forsaken its God." [Deut. 32:15] Wherefore also

God let many of its enemies remain and would not drive them out,

in order that they should not have peace and must exercise

themselves in the keeping of God's commandments, as it is

written, Judges iii [Judges 3:1 ff.]. So He deals with us also,

when sends us all kinds of misfortune: so exceedingly careful is

He of us, that He may teach us and drive us to honor and call

upon His Name, to gain confidence and faith toward Him, and so to

fulfil the first two Commandments.

[Sidenote: The Error of Calling on Other Names]

XXVI. Here foolish men run into danger, and especially the

work-righteous saints, and those who want to be more than others;

they teach men to make the sign of the cross; one arms himself

with letters, another runs to the fortune-tellers; one seeks

this, another that, if only they may thereby escape misfortune

and be secure. It is beyond telling what a devilish allurement

attaches to this trifling with sorcery, conjuring and

superstition, all of which is done only that men may not need

God's Name and put no trust in it. Here great dishonor is done

the Name of God and the first two Commandments, in that men look

to the devil, men or creatures for that which should be sought

and found in God alone, through naught but a pure faith and

confidence, and a cheerful meditation of and calling upon His

holy Name.

Now examine this closely for yourself and see whether this is not

a gross, mad perversion: the devil, men and creatures they must

believe, and trust to them for the best; without such faith and

confidence nothing holds or helps. How shall the good and

faithful God reward us for not believing and trusting Him as much

or more than man and the devil, although He not only promises

help and sure assistance, but also commands us confidently to

look for it, and gives and urges all manner of reasons why we

should place such faith and confidence in Him? Is it not

lamentable and pitiable that the devil or man, who commands

nothing and does not urge, but only promises, is set above God,

Who promises, urges and commands; and that more is thought of

them than of God Himself? We ought truly to be ashamed of

ourselves and learn from the example of those who trust the devil

or men. For if the devil, who is a wicked, lying spirit, keeps

faith with all those who ally themselves with him, how much more

will not the most gracious, all-truthful God keep faith, if a man

trusts Him? Nay, is it not rather He alone Who will keep faith? A

rich man trusts and relies upon his money and possessions, and

they help him; and we are not willing to trust and rely upon the

living God, that He is willing and able to help us? We say: Gold

makes bold; and it is true, as Baruch iii. says, "Gold is a thing

wherein men trust." [Bar. 3:17] But far greater is the courage

which the highest eternal Good gives, wherein trust, not men, but

only God's children.

[Sidenote: Motives for Calling on God's Name]

XXVII. Even if none of these adversities constrain us to call

upon God's Name and to trust Him, yet were an alone more than

sufficient to train and to urge us on in this work. For sin has

hemmed us in with three strong, mighty armies. The first is our

own flesh, the second the world, the third the evil spirit, by

which three we are without ceasing oppressed and troubled;

whereby God gives us occasion to do good works without ceasing,

namely, to fight with these enemies and sins. The flesh seeks

pleasure and peace, the world seeks riches, favor, power and

honor, the evil spirit seeks pride, glory, that a man be well

thought of, and other men be despised.

And these three are all so powerful that each one of them is

alone sufficient to fight a man, and yet there is no way we can

overcome them, except only by calling upon the holy Name of God

in a firm faith, as Solomon says, Proverbs xviii: "The Name of

the Lord is a strong tower; the righteous runneth into it, and is

set aloft." [Prov. 18:10] And David, Psalm cxvi: "I will drink

the cup of salvation, and call upon the Name of the Lord." [Ps.

116:13] Again, Psalm xviii: "I will call upon the Lord with

praise: so shall I be saved from all mine enemies." [Ps. 18:3]

These works and the power of God's Name have become unknown to

us, because we are not accustomed to it, and have never seriously

fought with sins, and have not needed His Name, because we are

trained only in our self-devised works, which we were able to do

with our own powers.

[Sidenote: Other Works of the Second Commandment]

XXVIII. Further works of this Commandment are: that we shall not

swear, curse, lie, deceive and conjure with the holy Name of God,

and otherwise misuse it; which are very simple matters and well

known to every one, being the sins which have been almost

exclusively preached and proclaimed under this Commandment. These

also include, that we shall prevent others from making sinful use

of God's Name by lying, swearing, deceiving, cursing, conjuring,

and otherwise. Herein again much occasion is given for doing

good and warding off evil.

[Sidenote: The Greatest Work of the Second Commandment:

Preaching]

But the greatest and most difficult work of this Commandment is

to protect the holy Name of God against all who misuse it in a

spiritual manner, and to proclaim it to all men. For it is not

enough that I, for myself and in myself, praise and call upon

God's Name in prosperity and adversity. I must step forth and for

the sake of God's honor and Name bring upon myself the enmity of

all men, as Christ said to His disciples: "Ye shall be hated of

all men for My Name's sake." Here we must provoke to anger

father, mother, and the best of friends. Here we most strive

against spiritual and temporal powers, and be accused of

disobedience. Here we must stir up against us the rich, learned,

holy, and all that is of repute in the world. And although this

is especially the duty of those who are commanded to preach God's

Word, yet every Christian is also obligated to do so when time

and place demand. For we must for the holy Name of God risk and

give up all that we have and can do, and show by our deeds that

we love God and His Name, His honor and His praise above all

things, and trust Him above all things, and expect good from Him;

thereby confessing that we regard Him as the highest good, for

the sake of which we let go and give up all other goods.

[Sidenote: Against Wrong]

XXIX. Here we must first of all resist all wrong, where truth or

righteousness suffers violence or need, and dare make no

distinction of persons, as some do, who fight most actively and

busily against the wrong which is done to the rich, the powerful,

and their own friends; but when it is done to the poor, or the

demised or their own enemy, they are quiet and patient. These see

the Name and the honor of God not as it is, but through a painted

glass, and measure truth or righteousness according to the

persons, and do not consider their deceiving eye, which looks

more on the person than on the thing. These are hypocrites within

and have only the appearance of defending the truth. For they

well know that there is no danger when one helps the rich, the

powerful, the learned and one's own friends, and can in turn

enjoy their protection and be honored by them.

Thus it is very easy to fight against the wrong which is done to

popes, kings, princes, bishops and other big-wigs.[18] Here each

wants to be the most pious, where there is no great need. O how

sly is here the deceitful Adam with his demand; how finely does

he cover his greed of profit with the name of truth and

righteousness and God's honor! But when something happens to a

poor and insignificant man, there the deceitful eye does not find

much profit, but cannot help seeing the disfavor of the powerful;

therefore he lets the poor man remain unhelped. And who could

tell the extent of this vice in Christendom? God says in the

lxxxii. Psalm, "How long will ye judge unjustly, and accept the

persons of the wicked? Judge the matter of the poor and

fatherless, demand justice for the poor and needy; deliver the

poor and rid the forsaken out of the hand of the wicked." [Ps.

82:2 ff.] But it is not done, and therefore the text continues:

"They know not, neither will they understand; they walk on in

darkness"; [Ps. 82:5] that is, the truth they do not see, but

they stop at the reputation of the great, however unrighteous

they are; and do not consider the poor, however righteous they

are.

[Sidenote: The Sin of Silence]

XXX. See, here would be many good works. For the greater portion

of the powerful, rich and friends do injustice and oppress the

poor, the lowly, and their own opponents; and the greater the

men, the worse the deeds; and where we cannot by force prevent it

and help the truth, we should at least confess it, and do what we

can with words, not take the part of the unrighteous, not approve

them, but speak the truth boldly.

What would it help a man if he did all manner of good, made

pilgrimages to Rome and to all holy places, acquired all

indulgences, built all churches and endowed houses, if he were

found guilty of sin against the Name and honor of God, not

speaking of them and neglecting them, and regarding his

possessions, honor, favor and friends more than the truth (which

is God's Name and honor)? Or who is he, before whose door and

into whose house such good works do not daily come, so that he

would have no need to travel far or to ask after good works? And

if we consider the life of men, how in every place men act so

very rashly and lightly in this respect, we must cry out with the

prophet, _Omnis homo mendax_, "All men are liars, lie and

deceive" [Ps. 116:11]; for the real good works they neglect, and

adorn and paint themselves with the most insignificant, and want

to be pious, to mount to heaven in peaceful security.

But if you should say: "Why does not God do it alone and Himself,

since He can and knows how to help each one?" Yes, He can do it;

but He does not want to do it alone; He wants us to work with

Him, and does us the honor to want to work His work with us and

through us. And if we are not wilting to accept such honor, He

will, after all, perform the work alone, and help the poor; and

those who were unwilling to help Him and have despised the great

honor of doing His work, He will condemn with the unrighteous,

because they have made common cause with the unrighteous. Just as

He alone is blessed, but He wants to do us the honor and not be

alone in His blessedness, but have us to be blessed with Him. And

if He were to do it alone, His Commandments would be given us in

vain, because no one would have occasion to exercise himself in

the great works of these Commandments, and no one would test

himself to see whether he regards God and His Name as the highest

good, and for His sake risks everything.

[Sidenote: Against Spiritual Wickedness]

XXXI. It also belongs to this work to resist all false,

seductive, erroneous, heretical doctrines, every misuse of

spiritual power. Now this is much higher, for these use the holy

Name of God itself to fight against the Name of God. For this

reason it seems a great thing and a dangerous to resist them,

because they assert that he who resists them resists God and all

His saints, in whose place they sit and whose power they use,

saying that Christ said of them, "He that heareth you, heareth

Me, and he that despiseth you, despiseth Me." [Luke 10:6] On

which words they lean heavily, become insolent and bold to say,

to do, and to leave undone what they please; put to the ban,

accurse, rob, murder, and practise all their wickedness, in

whatever way they please and can invent, without any hindrance.

Now Christ did not mean that we should listen to them in

everything they might say and do, but only then when they present

to us His Word, the Gospel, not their word, His work, and not

their work. How else could we know whether their lies and sins

were to be avoided? There must be some rule, to what extent we

are to hear and to follow them, and this rule cannot be given by

them, but must be established by God over them, that it may serve

us as a guide, as we shall hear in the Fourth Commandment.

It must be, indeed, that even in the spiritual estate the greater

part preach false doctrine and misuse spiritual power, so that

thus occasion may be given us to do the works of this

Commandment, and that we be tried, to see what we are willing to

do and to leave undone against such blasphemers for the sake of

God's honor.

Oh, if we were God-fearing in this matter, how often would the

knaves of _officiales_[19] 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.[20]

[Sidenote: The Third Commandment]

I.[21] 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." [22]

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.

[Sidenote: Worship]

The first works of this Commandment are plain and outward, which

we commonly call worship,[23] 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.

[Sidenote: The Mass]

II. In the mass it is necessary that we attend with our 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" [Matt. 26:26 ff., Luke 22:19 ff.]; 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." [1 Cor. 11:23 ff.] In these words Christ has

made for Himself a memorial or anniversary,[24] 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 into 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.[25]

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 form 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 _Eucharista_, 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.

[Sidenote: The Sermon]

III. The sermon ought to be nothing else than the proclamation of

this testament. But who can hear it if no one preaches it? [Rom.

10:14] Now, they who ought to preach it, themselves do not know

it. This is why the sermons ramble off into other unprofitable

stories,[26] and thus Christ is forgotten, while we fare like the

man in II. Kings vii: we see our riches but do not enjoy them. [2

Kings 7:19] 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." [Eccles. 6:2] 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 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." [1 Cor. 11:26] 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.

[Sidenote: Prayer]

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[27] 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." [Jas. 1:6 f.] 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." [Mark 11:24] 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!" [Luke 11:9

ff.]

[Sidenote: Mistaken Prayer]

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." [Jas. 4:3] 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,

number, 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 [Rom. 8:26]; and God works and gives above all that we

understand, as he says, Ephesians iii [Eph. 3:20], 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. [John 4:24] 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 [Deut 6:16, 28:14], 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.

[Sidenote: Weak Faith no Reason for not Praying]

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" [Luke 17:5];

and He very frequently rebukes them because they have so little

faith [Matt. 14:30].

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.

[Sidenote: Prayer Without Ceasing]

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," [Luke 18:1] 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.

[Sidenote: Prayer is Work]

VIII. Where now are they who desire to know and to do good works?

Let them undertake prayer alone, and lightly 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.

[Sidenote: What Men Shall Pray For]

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." [Ps. 32:7] 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." [Ps. 142:2] 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 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.[28]

[Sidenote: Prayer for Holiness, not Because of Holiness]

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.

[Sidenote: Common Prayer]

XI. All this has been said of prayer for personal needs, and of

prayer in general. But the prayer which really belongs to this

Commandment and is called a work of the Holy Day, is far better

and greater, and is to be made for all Christendom, for all the

need of all men, of foe and friend, especially for those who

belong to the parish or bishopric.

Thus St. Paul commanded his disciple Timothy: "I exhort thee,

that thou see to it, that prayers and intercessions be made for

all men, for kings, and for all that are in authority, that we

may lead a quiet and peaceable life in all godliness and honesty.

For this is good and acceptable in the sight of God our Saviour."

[1 Tim. 2:1 ff.] For this reason Jeremiah, chapter xxix,

commanded the people of Israel to pray for the city and land of

Babylon, because in the peace thereof they should have peace.

[Jer. 29:7] And Baruch i: "Pray for the life of the king of

Babylon and for the life of his son, that we may live in peace

under their rule." [Bar. 1:21 f.]

This common prayer is precious and the most powerful, [Isa. 56:7]

and it is for its sake that we come together. For this reason

also the Church is called a House of Prayer [Matt. 21:13],

because in it we are as a congregation with one accord to

consider our need and the needs of all men, present than before

God, and call upon Him for mercy. But this must be done with

heart-felt emotion and sincerity, so that we feel in our hearts

the need of all men, and that we pray with true empathy for them,

in true faith and confidence. Where such prayers are not made in

the mass, it were better to omit the mass. For what sense is

there in our coming together into a House of Prayer, which coming

together shows that we should make common prayer and petition for

the entire congregation, if we scatter these prayers, and so

distribute them that everyone prays only for himself, and no one

has regard for the other, nor concerns himself for another's

need? How can that prayer be of help, good, acceptable and a

common prayer, or a work of the Holy Day and of the assembled

congregation, which they make who make their own petty prayers,

one for this, the other for that, and have nothing but

self-seeking, selfish prayers, which God hates?

XII. A suggestion of this common prayer has been retained from

ancient practice, when at the end of the sermon the Confession of

Sins is said and prayer is made on the pulpit for all

Christendom. But this should not be the end of the matter, as is

now the custom and fashion; it should be an exhortation to pray

throughout the entire mass for such need as the preacher makes us

feel; and in order that we may pray worthily, he first exhorts us

because of our sin, and thereby makes us humble. This should be

done as briefly as possible, that then the entire congregation

may confess their own sin and pray for every one with earnestness

and faith.

[Sidenote: The Power of Common Prayer]

Oh, if God granted that any congregation at all heard mass and

prayed in this way, so that a common earnest heart-cry of the

entire people would rise up to God, what immeasurable virtue and

help would result from such a prayer! What more terrible thing

could happen to all the evil spirits? What greater work could be

done on earth, whereby so many pious souls would be preserved,

so many sinners converted?

For, indeed, the Christian Church on earth has no greater power

or work than such common prayer against everything that may

oppose it. This the evil spirit knows well, and therefore he does

all that he can to prevent such prayer. Gleefully he lets us go

on building churches, endowing many monastic houses, making

music, reading, singing, observing many masses, and multiplying

ceremonies beyond all measure. This does not grieve him, nay, he

helps us do it, that we may consider such things the very best,

and think that thereby we have done our whole duty. But in that

meanwhile this common, effectual and fruitful prayer perishes and

its omission is unnoticed because of such display, in this he has

what he seeks. For when prayer languishes, no one will take

anything from him, and no one will withstand him. But if he

noticed that wished to practise this prayer, even if it were

under a straw roof or in a pig-sty, he would indeed not endure

it, but would fear such a pig-sty far more than all the high, big

and beautiful churches, towers and bells in existence, if such

prayer be not in them. It is indeed not a question of the places

and buildings in which we assemble, but only of this

unconquerable prayer, that we pray it and bring it before God as

a truly common prayer.

[Sidenote: Proof From the Scriptures]

XIII. The power of this prayer we see in the fact that in olden

times Abraham prayed for the five cities, Sodom, Gomorrah, etc.,

Genesis xviii [Gen. 18:32], and accomplished so much, that if

there had been ten righteous people in them, two in each city,

God would not have destroyed them. What then could many men do,

if they united in calling upon God earnestly and with sincere

confidence?

St. James also says: "Dear brethren, pray for one another, that

ye may be saved. For the prayer of a righteous man availeth much,

a prayer that perseveres and does not cease" [Jas. 5:16 ff.]

(that is, which does not cease asking ever more and more,

although what it asks is not immediately granted, as some timid

men do). And as an example in this matter he sets before us

Elijah, the Prophet, "who was a man," he says, "as we are, and

prayed, that it might not rain; and it rained not by the space of

three years and months. And he prayed again, and it rained, and

everything became fruitful." There are many texts and examples in

the Scriptures which urge us to pray, only that it be done with

earnestness and faith. As David says, "The eyes of the Lord are

upon the righteous, and His ears are open unto their cry." [Ps.

33:18] Again, "The Lord is nigh unto all them that call upon Him,

to all that call upon Him in truth." [Ps. 145:18] Why does he

add, "call upon Him in truth"? Because that is not prayer nor

calling upon God when the mouth alone mumbles.

[Sidenote: Thoughtless Prayer]

What should God do, if you come along with your mouth, book or

_Paternoster_,[29] and think of nothing except that you may

finish the words and complete the number? So that if some one

were to ask you what it all was about, or what it was that you

prayed for, you yourself would not know; for you had not thought

of laying this or that matter before God or desiring it. Your

only reason for praying is that you are commanded to pray this

and so much, and this you intend to do in full. What wonder that

thunder and lightning frequently set churches on fire, because we

thus make of the House of Prayer a house of mockery, and call

that prayer in which we bring nothing before God and desire

nothing from Him.

But we should do as they do who wish to ask a favor of great

princes. These do not plan merely to babble a certain number of

words, for the prince would think they mocked him, or were

insane; but they put their request very plainly, and present

their need earnestly, and then leave it to his mercy, in good

confidence that he will grant it. So we must deal with God of

definite things, namely, mention some present need, commend it to

His mercy and good-will, and not doubt that it is heard; for He

has promised to hear such prayer, which no earthly lord has done.

[Sidenote: Earnest Prayer]

XIV. We are masters in this form of prayer when suffer bodily

need; when we are sick we call here upon St. Christopher, there

upon St. Barbara[30]; we vow a pilgrimage to St. James[31], to

this place and to that; then we make earnest prayer, have a good

confidence and every good kind of prayer. But when we are in our

churches during mass, we stand like images of saints;[32] know

nothing to speak of or to lament; the beads rattle, the pages

rustle and the mouth babbles; and that is all there is to it.

But if you ask what you shall speak of and lament in your prayer,

you can easily learn from the Ten Commandments and the Lord's

Prayer. Open your eyes and look into your life and the life of

all Christians, especially of the Spiritual estate, and you will

find how faith, hope, love, obedience, chastity and every virtue

languish, and all manner of heinous vices reign; what a lack

there is of good preachers and prelates; how only knaves,

children, fools and women rule. Then you will see that there were

need every hour without ceasing to pray everywhere with tears of

blood to God, Who is so terribly angry with men. And it is true

that it has never been more necessary to pray than at this time,

and it will be more so from now on to the end of the world. If

such terrible crimes do not move you to lament and complain, do

not permit yourself to be led astray by your rank, station, good

works at prayer: there is no Christian vein or trait in you,

however righteous you may be. But it has all been foretold, that

when God's anger is greatest and Christendom suffers the greatest

need, then petitioners and supplicants before God shall not be

found, as Isaiah says with tears, chapter lxiv: "Thou art angry

with us, and there is none that calleth upon Thy Name, that

stirreth up himself to take hold of Thee." [Isa. 64:7] Likewise,

Ezekiel xxii: "I sought for a man among them, that should make up

the hedge, and stand in the gap before me for the land, that I

should not destroy it; but I found none. Therefore have I poured

out Mine indignation upon them; I have consumed them with the

fire of My wrath." [Ezek. 22:30] With these words God indicates

how He wants us to withstand Him and turn away His anger from one

another [Ex. 32:11 ff.], as it is frequently written of the

Prophet Moses, that he restrained God, [Num. 14:13 ff., 21:7]

lest His anger should overwhelm the people of Israel. [Ps.

106:23]

[Sidenote: The Indifference of Man]

XV. But what will they do, who not only do not regard such

misfortune of Christendom, and do not pray against Men it, but

laugh at it, take pleasure in it, condemn, malign, sing and talk

of their neighbor's sin, and yet dare, unafraid and unashamed, go

to church, hear mass, say prayers, and regard themselves and are

regarded as pious Christians? These truly are in need that we

pray twice for them, if we pray once for those whom they condemn,

talk about and laugh at. That there would be such is also

prophesied by Luke the thief on Christ's left band, who

blasphemed Him in His suffering, weakness and need; [Luke 23:39,

35] also by all those who reviled Christ on the Cross, when they

should most of all have helped Him.

O God, how blind, nay, how insane have we Christians become! When

will there be an end of wrath, O heavenly Father? That we mock at

the misfortune of Christendom, to pray for which we gather

together in Church and at the mass, that we blaspheme and condemn

men, this is the fruit of our mad materialism.[33] If the Turk

destroys cities, country and people, and ruins churches, we think

a great injury has been done Christendom. Then we complain, and

urge kings and princes to war. But when faith perishes, love

grows cold, God's Word is neglected, and all manner of sin

flourishes, then no one thinks of fighting, nay, pope, bishops,

priests and clergy, who ought to be generals, captains and

standard-bearers in this spiritual warfare against these

spiritual and many times worse Turks, these are themselves the

very princes and leaders of such Turks and of the devil host,

just as Judas was the leader of the Jews when they took Christ

[Luke 24:47]. It had to be an apostle, a bishop, a priest, one of

the number of the best, who began the work of slaying Christ. So

also must Christendom be laid waste by no others than those who

ought to protect it, and yet are so insane that they are ready to

eat up the Turk, and at home themselves set house and sheep-cote

on fire and let them burn up with the sheep and all other

contents, and none the less worry about the wolf in the woods.

Such are our times, and this is the reward we have earned by our

ingratitude toward the endless grace which Christ has won for us

freely with His precious blood, grievous labor and bitter death.

[Sidenote: Prayer Better than Good Works]

XVI. Lo! where are the idle ones, who do not know how to do good

works? Where are they who run to Rome, to St. James, hither and

thither? Take up this one single work of the mass, look on your

neighbor's sin and ruin, and have pity on him; let it grieve you,

tell it to God, and pray over it. Do the same for every other

need of Christendom, especially of the rulers, whom God, for the

intolerable punishment and torment of us all, allows to fall and

be misled so terribly. If you do this diligently, be assured you

are one of the best fighters and captains, not only against the

Turks, but also against the devils and the powers of hell. But if

you do it not, what would it help you though you performed all

the miracles of the saints, and murdered all the Turks, and yet

were found guilty of having disregarded your neighbor's need and

of having thereby sinned against love? For Christ at the last day

will not ask how much you have prayed, fasted, pilgrimaged, done

this or that yourself, but how much good you have done to others,

even the very least. [Matt. 25:40, 45]

Now without doubt among the "least" are also those who are in sin

and spiritual poverty, captivity and need, of whom there are at

present far more than of those who suffer bodily need. Therefore

take heed: our own self-assumed good works lead us to and into

ourselves, that we seek only our own benefit and salvation; but

God's commandments drive us to our neighbor, that we may thereby

benefit others to their salvation. Just as Christ on the Cross

prayed not for Himself alone, but rather for us, when He said,

"Father, forgive them, for they know not what they do," [Luke

23:14] so we also must pray for one another. From which every man

may know that the slanderers, frivolous judges and despisers of

other people are a perverted, evil race, who do nothing else than

heap abuse on those for whom they ought to pray; in which vice no

one is sunk so deep as those very men who do many good works of

their own, and seem to men to be something extraordinary, and are

honored because of their beautiful, splendid life in manifold

good works.

[Sidenote: The Lord's Day]

XVII. Spiritually understood, this Commandment has a yet far

higher work, which embraces the whole nature of man. Here it must

be known that in Hebrew "Sabbath" means "rest," because on the

seventh day God rested and ceased from all His works, which He

had made. Genesis ii [Gen. 2:3]. Therefore He commanded also that

the seventh day should be kept holy and that we cease from our

works which we do the other six days. This Sabbath has now for us

been changed into the Sunday, and the other days are called

work-days; the Sunday is called rest-day or holiday or holy day.

And would to God that in Christendom there were no holiday except

the Sunday; that the festivals of Our Lady and of the Saints were

all transferred to Sunday; then would many evil vices be done

away with through the labor of the work-days, and lands would not

be so drained and impoverished. But now we are plagued with many

holidays, to the destruction of souls, bodies and goods; of which

matter much might be said.

This rest or ceasing from labors is of two kinds, bodily and

spiritual. For this reason this Commandment is also to be

understood in two ways.

[Sidenote: The Rest of the Body]

The bodily rest is that of which we have spoken above, namely,

that we omit our business and work, in order that we may gather

in the church, see mass, hear God's Word and make common prayer.

This rest is indeed bodily and in Christendom no longer commanded

by God, as the Apostle says, Colossians ii, "Let no man obligate

you to any holiday whatever" [Col. 2:16]--for they were of old a

figure, but now the truth has been fulfilled, so that all days

are holy days, as Isaiah says, chapter lxvi, "One holy day shall

it follow the other" [Is. 66:23]; on the other hand, all days are

workdays. Yet it is a necessity and ordained by the Church for

the sake of the imperfect laity and working people, that they

also may be able to come to hear God's Word. For, as we see, the

priests and clergy celebrate mass every day, pray at all hours

and train themselves in God's Word by study, reading and hearing.

For this reason also they are freed from work before others,

supported by tithes and have holy-day every day, and every day do

the works of the holy-day, and have no work-day, but for them one

day is as the other. And if we were all perfect, and knew the

Gospel, we might work every day if we wished, or rest if we

could. For a day of rest is at present not necessary nor

commanded except only for the teaching of God's Word and prayer.

[Sidenote: The Rest of the Soul]

The spiritual rest, which God particularly intends in this

Commandment, is this: that we not only cease from our labor and

trade, but much more, that we let God alone work in us and that

we do nothing of our own with all our powers. But how is this

done? In this way: Man, corrupted by sin, has much wicked love

and inclination toward all sins, as the Scriptures say, Genesis

viii, "Man's heart and senses incline always to the evil," [Gen.

8:21] that is, to pride, disobedience, anger, hatred,

covetousness, unchastity, etc., and _summa summarum_, in all that

he does and leaves undone, he seeks his own profit, will and

honor rather than God's and his neighbor's. Therefore all his

works, all his words, all his thoughts, all his life are evil and

not godly.

Now if God is to work and to live in him, all this vice and

wickedness must be choked and up-rooted, so that there may be

rest and a cessation of all our works, thoughts and life, and

that henceforth (as St. Paul says, Galatians ii. [Gal. 2:20]) it

may be no longer we who live, but Christ Who lives, works and

speaks in us. This is not accomplished with comfortable, pleasant

days, but here, we must hurt our nature and let it be hurt. [Gal.

5:17] Here begins the strife between the spirit and the flesh;

here the spirit resists anger, lust, pride, while the flesh wants

to be in pleasure, honor and comfort. Of this St. Paul says,

Galatians v, "They that are our Lord Christ's have crucified the

flesh with its affections and lusts." [Gal. 5:24] Then follow the

good works,--fasting, watching, labor, of which some say and

write so much, although they know neither the source nor the

purpose of these good works. Therefore we will now also speak of

them.

[Sidenote: The Two Means to the Rest of the Soul]

XVIII. This rest, namely, that our work cease and God alone work

in us, is accomplished in two ways. First, through our own

effort, secondly, through the effort or urging of others.

Our own effort is to be so made and ordered that, in the first

place, when we see our flesh, senses, will and thoughts tempting

us, we resist them and do not heed them, as the Wise Man says:

"Follow not thine own desires." [Sir. 18:30] And Moses,

Deuteronomy xii: "Thou shalt not do what is right in thine own

eyes." [Deut. 12:8]

Here a man must make daily use of those prayers which David

prays: "Lord, lead me in Thy path, and let me not walk in my own

ways," [Ps. 110:35, 37] and many like prayers, which are all

summed up in the prayer, "Thy kingdom come." For the desires are

so many, so various, and besides at times so nimble, so subtle

and specious, through the suggestions of the evil one, that it is

not possible for a man to control himself in his own ways. He

must let hands and feet go, commend himself to God's governance,

and entrust nothing to his reason, as Jeremiah says, "O Lord, I

know that the way of man is not in his own power." [Jer. 10:26]

We see proof of this, when the children of Israel went out of

Egypt through the Wilderness, where there was no way, no food, no

drink, no help. Therefore God went before them, by day in a

bright cloud, by night in a fiery pillar [Ex. 13:21; 16:4 f.],

fed them with manna from heaven, and kept their garments and

shoes that they waxed not old [Deut. 29:5 f.], as we read in the

Books of Moses. For this reason we pray: "Thy kingdom come, that

Thou rule us, and not we ourselves," for there is nothing more

perilous in us than our reason and will--And this is the first

and highest work of God in us and the best training, that we

cease from our works, that we let our reason and will be idle,

that we rest and commend ourselves to God in all things,

especially when they seem to be spiritual and good.

[Sidenote: Fasting]

XIX. After this comes the discipline of the flesh, to kill its

gross, evil lust, to give it rest and relief. This we must kill

and quiet with fasting, watching and labor, and from this we

learn how much and why we shall fast, watch and labor.

There are, alas! many blind men, who practise their castigation,

whether it be fasting, watching or labor, only because they think

these are good works, intending by them to gain much merit. Far

blinder still are they who measure their fasting not only by the

quantity or duration, as these do, but also by the nature of the

food, thinking that it is of far greater worth if they do not eat

meat, eggs or butter. Beyond these are those who fast according

to the saints, and according to the days; one fasting on

Wednesday, another on Saturday, another on St. Barbara's day,

another on St. Sebastian's day,[34] and so on. These all seek in

their fasting nothing beyond the work itself: when they have

performed that, they think they have done a good work. I will

here say nothing of the fact that some fast in such a way that

they none the less drink themselves full; some fast by eating

fish and other foods so lavishly that they would come much nearer

to fasting if they ate meat, eggs and butter, and by so doing

would obtain far better results from their fasting. For such

fasting is not fasting, but a mockery of fasting and of God.

Therefore I allow everyone to choose his day, food and quantity

for fasting, as he will, on condition that he do not stop with

that, but have regard to his flesh; let him put upon it fasting,

watching and labor according to its lust and wantonness, and no

more, although pope, Church, bishop, father-confessor or any one

else whosoever have commanded it. For no one should measure and

regulate fasting, watching and labor according to the character

or quantity of the food, or according to the days, but according

to the withdrawal or approach of the lust and wantonness of the

flesh, for the sake of which alone the fasting, watching and

labor is ordained, that is, to kill and to subdue them. If it

were not for this lust, eating were as meritorious as fasting,

sleeping as watching, idleness as labor, and each were as good as

the other without all distinction.

[Sidenote: The Limitation of Fasting]

XX. Now, if some one should find that more wantonness arose in

his flesh from eating fish than from eating eggs and meat, let

him eat meat and not fish. Again, if he find that his head

becomes confused and crazed or his body and stomach injured

through fasting, or that it is not needful to kill the wantonness

of his flesh, he shall let fasting alone entirely, and eat,

sleep, be idle as is necessary for his health, regardless whether

it be against the command of the Church, or the rules of monastic

orders: for no commandment of the Church, no law of an order can

make fasting, watching and labor of more value than it has in

serving to repress or to kill the flesh and its lusts. Where men

go beyond this, and the fasting, eating, sleeping, watching are

practised beyond the strength of the body, and more than is

necessary to the killing of the lust, so that through it the

natural strength is ruined and the head is racked; then let no

one imagine that he has done good works, or excuse himself by

citing the commandment of the Church or the law of his order. He

will be regarded as a man who takes no care of himself, and, as

far as in him lies, has become his own murderer.

For the body is not given us that we should kill its natural life

or work, but only that we kill its wantonness; unless its

wantonness were so strong and great that we could not

sufficiently resist it without ruin and harm to the natural life.

For, as has been said, in the practice of fasting, watching and

labor, we are not to look upon the works in themselves, not on

the days, not on the number, not on the food, but only on the

wanton and lustful Adam, that through them he may be cured of his

evil appetite.

[Sidenote: Foolish Fasting and Foolish Neglect of Fasting]

XXI. From this we can judge how wisely or foolishly some women

act when they are with child, and how the sick are to be treated.

For the foolish women cling so firmly to their fasting that they

run the risk of great danger to the fruit of their womb and to

themselves, rather than not to fast when the others fast. They

make a matter of conscience where there is none, and where there

is matter of conscience they make none. This is all the fault of

the preachers, because they continually prate of fasting, and

never point out its true use, limit, fruit, cause and purpose.

So also the sick should be allowed to eat and to drink every day

whatever they wish. In brief, where the wantonness of the flesh

ceases, there every reason for fasting, watching, laboring,

eating this or that, has already ceased, and there no longer is

any binding commandment at all.

But then care must be taken, lest out of this freedom there grow

a lazy indifference about killing the wantonness of the flesh;

for the roguish Adam is exceedingly tricky in looking for

permission for himself, and in pleading the ruin of the body or

of the mind; so some men jump right in and say it is neither

necessary nor commanded to fast or to mortify the flesh, and are

ready to eat this and that without fear, just as if they had for

a long time had much experience of fasting, although they have

never tried it.

No less are we to guard against offending those who, not

sufficiently informed, regard it a great sin if we do not fast or

eat as they do. These we must kindly instruct, and not haughtily

despise, nor eat this or that in despite of them, but we must

tell them the reason why it is right to do so, and thus gradually

lead them to a correct understanding. But if they are stubborn

and will not listen, we must let them alone, and do as we know it

is right to do.

[Sidenote: Suffering]

XXII. The second form of discipline which we receive at the hands

of others, is when men or devils cause us suffering, as when our

property is taken, our body sick, and our honor taken away; and

everything that may move us to anger, impatience and unrest. For

God's work rules in us according to His wisdom, not according to

our wisdom, according to His purity and chastity, not according

to the wantonness of our flesh; for God's work is wisdom and

purity, our work is foolishness and impurity, and these shall

rest: so in like manner it should rule in us according to His

peace, not our anger, impatience and lack of peace. For peace too

is God's work, impatience is the work of our flesh; this shall

rest and be dead, that we thus in every way keep a spiritual

holiday, let our works stand idle, and let God work in us.

Therefore in order to kill our works and the Adam in us, God

heaps many temptations upon us, which move us to anger, many

sufferings, which rouse us to impatience, and last of all death

and the world's abuse; whereby He seeks nothing else than that He

may drive out anger, impatience and lack of peace, and attain to

His work, that is, to peace, in us. Thus says Isaiah xxviii, "He

does the work of another that He may come to His own work." [Is.

28:21] What does this mean? He sends us suffering and trouble

that He may teach us to have patience and peace; He bids us die

that He may make us live, until a man, thoroughly trained,

becomes so peaceful and quiet that he is not disturbed, whether

it go well or ill with him, whether he die or live, be honored or

dishonored. There God Himself dwells alone, and there are no

works of men. This is rightly keeping and hallowing the day of

rest; then a man does not guide himself, then he desires nothing

for himself, then nothing troubles him; but God Himself leads

him, there is naught but godly pleasure, joy and peace with all

other works and virtues.

[Sidenote: The Holiness of Adversity]

XXIII. These works He considers so great that He commands us not

only to keep the day of rest, but also to hallow it or regard it

as holy, whereby He declares that there are no more precious

things than suffering, dying, and all manner of misfortune.[35]

For they are holy and sanctify a man from his works to God's

works, just as a church is consecrated from natural works to the

worship of God. Therefore a man shall also recognise them as

holy things, be glad and thank God when they come upon him. For

when they come they make him holy, so that he fulfils this

Commandment and is saved, redeemed from all his sinful works.

Thus says David: "Precious in the sight of the Lord is the death

of His saints." [Ps. 116:15]

In order to strengthen us thereto He has not only commanded us to

keep such a rest (for nature is very unwilling to die and to

suffer, and it is a bitter day of rest for it to cease from its

works and be dead); but He has also comforted us in the

Scriptures with many words and told us, Psalm xci, "I will be

with him in all his trouble, and will deliver him." [Ps. 91:15]

Likewise Psalm xxxiv: "The Lord is nigh unto all them that

suffer, and will help them." [Ps. 34:18]

As if this were not enough, He has given us a powerful, strong

example of it, His only, dear Son, Jesus Christ, our Lord, who on

the Sabbath lay in the tomb the entire day of rest, free from all

His works, and was the first to fulfil this Commandment, although

He needed it not for Himself, but only for our comfort, that we

also in all suffering and death should be quiet and have peace.

Since, as Christ was raised up after His rest and henceforth

lives only in God and God in Him, so also shall we by the death

of our Adam, which is perfectly accomplished only through natural

death and burial, be lifted up into God, that God may live and

work in us forever. Lo! these are the three parts of man: reason,

desire, aversion; in which all his works are done. These,

therefore, must be slain by these three exercises, God's

governance, our self-mortification, the hurt done to us by

others; and so they must spiritually rest before God, and give

Him room for His works.

[Sidenote: The Circle of the Three Commandments]

XXIV. But such works are to be done and such sufferings to be

endured in faith and in sure confidence of God's favor, in order

that, as has been said,[36] all works remain in the First

Commandment and in faith, and that faith, for the sake of which

all other commandments and works are ordained, exercise and

strengthen itself in them. See, therefore, what a pretty, golden

ring these three Commandments and their works naturally form, and

how from the First Commandment and faith the Second flows on to

the Third, and the Third in turn drives through the Second up

into the First. For the first work is to believe, to have a good

heart and confidence toward God. From this Sows the second good

work, to praise God's Name, to confess His grace, to give all

honor to Him alone. Then follows the third, to worship by

praying, hearing God's Word, thinking of and considering God's

benefits, and in addition chastising one's self, and keeping the

body under.

But when the evil spirit perceives such faith, such honoring of

God and such worship, he rages and stirs up persecution, attacks

body, goods, honor and life, brings upon us sickness, poverty,

shame and death, which God so permits and ordains. See, here

begins the second work, or the second rest of the Third

Commandment; by this faith is very greatly tried, even as gold in

the fire. [Ecclus. 2:5] For it is a great thing to retain a sure

confidence in God, although He sends us death, shame, sickness,

poverty; [1 Pet. 4:12] and in this cruel form of wrath to regard

Him as our all-gracious Father, as must be done in this work of

the Third Commandment. Here suffering contains faith, that it

must call upon God's Name and praise it in such suffering, and so

it comes through the Third Commandment into the Second again; and

through that very calling on the Name of God and praise, faith

grows, and becomes conscious of itself, and so strengthens

itself, through the two works of the Third and of the Second

Commandment. Thus faith goes out into the works and through the

works comes to itself again; just as the sun goes forth into its

setting and comes again unto its rising. [Ps. 19:6] For this

reason the Scriptures associate the day with peaceful living in

works, the night with passive living in adversity, and faith

lives and works, goes out and comes in, in both, as Christ says,

John ix. [John 9:4]

[Sidenote: The Parallel with the Lord's Prayer]

XXV. This order of good works we pray in the Lord's Prayer. The

first is this, that we say: "Our Father, Who art in heaven";

these are the words of the first work of faith, which, according

to the First Commandment, does not doubt that it has a gracious

Father in heaven. The second: "Hallowed be Thy Name," in which

faith asks that God's Name, praise and honor be glorified, and

calls upon it in every need, as the Second Commandment says. The

third: "Thy kingdom come," in which we pray for the true Sabbath

and rest, peaceful cessation of our works, that God's work alone

be done in us, and so God rule in us as in His own kingdom, as He

says, Luke xvii, "Behold, God's kingdom is nowhere else except

within you." [Luke 17:21] The fourth petition is "Thy will be

done"; in which we pray that we may keep and have the Seven

Commandments of the Second Table, in which faith is exercised

toward our neighbor; just as in the first three it is exercised

in works toward God alone. And these are the petitions in which

stands the word "Thou, Thy, Thy, Thy," because they seek only

what belongs to God; all the others say "our, us, our," etc.; for

in them we pray for our goods and blessedness.

Let this, then, suffice as a plain, hasty explanation of the

First Table of Moses, pointing out to simple folk what are the

highest of good works.

[Sidenote: Second Table]

_The Second Table follows._

[Sidenote: The Fourth Commandment]

_"Thou shalt honor thy father and thy mother."_

From this Commandment we learn that after the excellent works of

the first three Commandments there are no better works than to

obey and serve all those who are set over us as superiors. For

this reason also disobedience is a greater sin than murder,

unchastity, theft and dishonesty, and all that these may include.

For we can in no better way learn how to distinguish between

greater and lesser sins than by noting the order of the

Commandments of God, although there are distinctions also within

the works of each Commandment. For who does not know that to

curse is a greater sin than to be angry, to strike than to curse,

to strike father and mother more than to strike any one else?

Thus these seven Commandments teach us how we are to exercise

ourselves in good works toward men, and first of all toward our

superiors.

[Sidenote: Obedience and Honor to Parents]

The first work is that we honor our own father and mother. And

this honor consists not only in respectful demeanor, but in this:

that we obey them, look up to, esteem and heed their words and

example, accept what they say, keep silent and endure their

treatment of us, so long as it is not contrary to the first three

Commandments; in addition, when they need it, that we provide

them with food, clothing and shelter. For not for nothing has He

said: "Thou shalt honor them"; He does not say: "Thou shalt love

them," although this also must be done. But honor is higher than

mere love and includes a certain fear, which unites with love,

and causes a man to fear offending them more than he fears the

punishment. Just as there is fear in the honor we pay a

sanctuary, and yet we do not flee from it as from a punishment,

but draw near to it all the more. Such a fear mingled with love

is the true honor; the other fear without any love is that which

we have toward things which we despise or flee from, as we fear

the hangman or punishment. There is no honor in that, for it is a

fear without all love, nay, fear that has with it hatred and

enmity. Of this we have a proverb of St. Jerome: What we fear,

that we also hate. With such a fear God does not wish to be

feared or honored, nor to have us honor our parents; but with the

first, which is mingled with love and confidence.

[Sidenote: Despising of Parents]