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.
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: "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." 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.
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."
This common prayer is precious and the most powerful, and it is for its
sake that we come together. For this reason also the Church is called a
House of Prayer, because in it we are as a congregation with one accord
to consider our need and the needs of all men, present them 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 sympathy 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.
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 we 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.