_What Power Prayer hath_.
No human creature can believe, said Luther, how powerful prayer is, and
what is it able to effect, but only those that have learned it by
experience.
It is a great matter when in extreme need, as then one can take hold on
prayer. I know, as often as I have earnestly prayed, that I have been
richly heard, and have obtained more than I prayed for; indeed, God
sometimes deferred, but notwithstanding he came.
Ecclesiasticus saith, “The prayer of a good and godly Christian availeth
more to health, than the physician’s physic.”
O how great and upright and godly Christian’s prayer is! how powerful
with God; that a poor human creature should speak with God’s high majesty
in heaven, and not be affrighted, but, on the contrary, knoweth that God
smileth upon him for Christ’s sake, his dearly beloved Son. The heart
and conscience, in this act of praying, must not fly and recoil backwards
by reason of our sins and unworthiness, and must not stand in doubt, nor
be scared away. We must not do, said Luther, as the Bavarian did, who
with great devotion called upon St. Leonard, an idol, set up in a church
in Bavaria, behind which idol stood one who answered the Bavarian and
said, “Fie on thee, Bavarian”; and in that sort oftentimes was repulsed,
and could not be heard: at last, the Bavarian went away, and said, “Fie
on thee, Leonard.”
But when we pray, we must not let it come to, fie upon thee; but must
certainly hold, conclude, and believe, that we are already heard in that
for which we pray with faith in Christ. Therefore the ancients finely
described prayer, namely, that it is, _Ascensus mentis ad Deum_, a
climbing up of the heart unto God, that is, lifteth itself up, crieth and
sigheth to God: neither I myself, said Luther, nor any other that I know,
have rightly understood the definition of this _Ascensus_. Indeed, we
have boasted and talked much of the climbing up of the heart; but we
failed in _Syntaxi_, we could not bring thereunto the word _Deum_; nay,
we flew from God, we were afraid to draw near unto him, and to pray
through Christ, in whom the strength of prayer wholly consisteth; we
always prayed in Popedom _conditionaliter_, conditionally, and therefore
uncertainly.
But let us pray in heart, and also with our lips; for prayer, by our
loving God, supporteth the world; otherwise, without prayer, it would
stand in a far more lamentable state.
_Of the Power of Prayer_, _and of the Lord’s Prayer_.
Our Saviour Christ, said Luther, most excellently, and with very few
words, comprehended, in the Lord’s Prayer, all things both needful and
necessary; but without trouble, trials, and vexations, prayer cannot
rightly be made. Therefore God saith, “Call on me in the time of
trouble,” etc., without trouble it is only a cold prattling, and goeth
not from the heart; the common saying is “Need teacheth to pray.” And
although the Papists say that God well understandeth all the words of
those that pray, yet St. Bernard is far of another opinion, where he
saith, “God heareth not the words of one that prayeth, unless he that
prayeth heareth them first himself.” The Pope is a mere tormentor of the
conscience. The assembly of his greased and religious crew in praying
was altogether like the croaking of frogs, which edified nothing at all.
It was mere sophistry, and deceiving, fruitless, and unprofitable.
Prayer is a strong wall, and a fort of the church; it is a godly
Christian’s weapon, which no man knoweth nor findeth, but only he who
hath the spirit of grace and of prayer.
The three first petitions in our Lord’s prayer do comprehend such great
and celestial things, that no heart is able to search them out. The
fourth petition containeth the whole policy and economy, or the temporal
and house-government, and all things necessary for this life. The fifth
prayer striveth and fighteth against our own evil consciences, against
original and actual sins, which trouble the same, etc. Truly they were
penned by wisdom itself; none but God could have done the like.
We cannot pray without faith in Christ the Mediator. The Turks, the
Jews, and the ungodly may rehearse and speak the words of prayer after
one, but they cannot pray. And although the Apostles were taught this
prayer by Christ, and prayed often, yet they prayed not as they should
have prayed: for Christ saith, “Hitherto ye have not prayed in my name;”
whereas, doubtless, they had prayed much, and spoken the words. But when
the Holy Ghost came, then they prayed aright in the name of Christ. If
praying and reading of prayer be but only a bare work, as the Papists
hold it to be, then the righteousness of the law is nothing worth. The
upright prayer of a godly Christian is a strong hedge, as God himself
saith, “And 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,” etc. Therefore, said Luther, when others do
blaspheme, let us pray. David saith, “He doth the will of them that fear
Him, and heareth their prayers.”
_That we must daily go on in Praying_.
I, said Luther, have every day enough to do to pray. And when I lay me
down to rest, I pray the Lord’s Prayer, and afterwards take hold on two
or three sentences out of the Bible, and so betake myself to sleep, then
I am well satisfied.
_That Preachers ought to join their Prayers together_.
Dr. Aepinus, Superintendent of Hambrough, coming to Wittemberg to speak
with Luther, who, after his dispatch, and at his taking leave, said, I
commend myself and our church at Hambrough to your prayers. Luther
answered him, and said, Loving Aepine, the cause is not ours, but God’s:
let us join our prayers together, as then the cause will be holpen. I
will pray against the Pope and the Turk as long as I live: and I like it
well that you take such course at Hambrough, earnestly to pray against
Mahomet and the Pope.
_Of the Power of Prayer_.
God always giveth more than we pray for; when we truly pray for a piece
of bread, so giveth God a whole acre of land. When my wife, said Luther,
was sick, I prayed to God that she might live, so he not only granted
that request, but also therewith he hath given us a goodly farm at
Zolfdorf, and hath blessed us with a fruitful year. At that time my wife
said unto me, Sir! how is it, that in Popedom they pray so often with
great vehemence, but we are very cold and careless in praying? I
answered her, the devil driveth on his servants continually; they are
diligent, and take great pains in their false worshipping, but we,
indeed, are ice cold therein, and negligent.
_Of Luther’s Prayer for a gracious Rain_.
In the year 1532, throughout all Germany was a great drought, the corn in
the fields in a lamentable way began to wither. On the ninth of June the
same year, Luther called together the whole assembly into the church, and
directed his prayer, with deep sighs, to God in the manner following: “O
Lord, behold our prayers for thy promise sake; we have prayed, and our
hearts have sighed, but the covetousness of the rich farmers doth hinder
and hem in thy blessing; for seeing that through thy gospel they are
unbridled, they think it free for them to live and do what they please;
they now fear neither death nor hell, but say, ‘I believe, therefore I
shall be saved;’ they become haughty spiteful Mammonists, and accursed
covetous cut-throats, that suck out land and people. Moreover, also, the
usurers among the gentry in every place deal wickedly, insomuch, as it
seemeth, thou, O God, wilt now visit us, together with them, with the
rod; yet, nevertheless, thou hast still means whereby to maintain those
that are thine, although thou sufferest no rain to fall among the
ungodly.”
After he had said thus, he lifted up his eyes towards heaven, and said,
“Lord God, thou hast through the mouth of thy servant David said, ‘The
Lord is nigh unto all that call upon him faithfully; he doth the will of
those that fear him, and heareth their prayers, and helpeth them in their
distress.’ How is it, Lord, that thou givest no rain, seeing we have
cried and prayed so long unto thee? ‘Thy will be done,’ O Lord! we know
that although thou givest not rain, yet, notwithstanding, thou wilt give
us something better, a still, a quiet, and a peaceable life. Now we
pray, O Lord, from the bottom of our hearts. If thou, O Lord, wilt not
be pleased to hear and give us rain, then the ungodly will say, Christ
thy only Son is a liar. For he saith, ‘Verily, verily, I say unto you,
Whatsoever ye pray the Father in my name, the same he will give unto
you,’ etc. Insomuch that they will give thy Son the lie. I know, O
Lord, that we do cry unto thee from our hearts, with yearning and
sighing, why then dost thou not hear us?” Now, even the same day, and
within the space of half an hour after the people went from church, it
began to rain so sweet and mildly, which continued for a whole fortnight,
so that the grounds thereby were changed and refreshed in a most
miraculous manner. This happened June 9, 1532.
_Of Papistical Prayer_.
The praying in Popedom, is a mere tormenting of the consciences, it is
only a prating and tongue threshing, no praying, but a work of obedience.
From thence proceeded a confused sea-full of _Horas Canonicas_, the
howling and babbling in cells and monasteries, where they read and sang
the psalms and collects without all spiritual devotion, insomuch that
they neither understood the words, sentences, nor the meaning.
In what manner, and how I tormented myself, said Luther, with those
_Horis Canonicis_ before the Gospel came, which, by reason of many
businesses I often intermitted, I am not able to express. On the
Saturdays I used to lock myself up in my cell, and accomplish what the
whole week I had neglected. But at last I was troubled with so many
affairs, that I was fain oftentimes to omit also my Saturday’s devotions.
At length, when I saw that Amsdorff and others derided such manner of
devotion, then I quite left it off.
It was a great torment, from which we are now delivered by the Gospel.
Although, said Luther, I had done no more but only freed people from that
torment, yet they might well give me thanks for it. Innumerable laws and
works were taught and imposed upon people without the spirit, as in the
book, _Rationale Divinorum_, many abominable things are written.
_To Pray for Peace_.
Luther receiving a letter written unto him, from the Imperial Assembly,
by Philip Melancthon, after the reading of it, he said, What Philip
Melancthon writeth hath hands and feet, hath authority and gravity, it is
of weight, contained in a few words, as always I have found by his
letters. But, I perceive, we must have wars; for the Papists would
willingly go on, but they want a good stomach, neither may we endure the
case to stand upon these terms. Let it therefore proceed _in nomine
Domini_; I will commit all things to God, and will be _Crito_ in the
play. I will pray that God would convert our adversaries. We have a
good cause on our side. Who would not fight and venture body and blood,
_pro Sacris_, for the Holidom, which is God’s Word? And, besides, the
temporal laws and statutes of policy do also concur and agree with our
proceedings; for we always have desired and called for peace, but our
Princes are provoked and drawn to defend themselves and their subjects,
and of necessity must resist their power; our adversaries will not suffer
us to live in peace. This letter, said Luther, was written ten days
since; by this time it is concluded what shall be done. The everlasting
merciful God give His grace thereunto! Let us watch and pray, for Satan
sleepeth not.
_Of Temporal Peace_.
Worldly and outward peace is one of the highest gifts of God; but we
abuse it too much; every one liveth after his own will and pleasure,
against God and the Magistrate. Oh, how soundly will our gentry and
farmers, in Germany, pay for this before one hundred and fifty years come
to an end, as already they have done in Hungary and in Austria; but
afterwards God will restore them again, and beat down Popedom. Let us
not cease to pray.
_Of Unity and Concord_.
Through concord small things and wealth do increase, as the Heathen said;
but dissension is dangerous and hurtful, especially in schools, in
professions, high arts, and in the professors thereof, wherein the one
ought to reach the hand to the other—should kiss and embrace each other.
But when we bite and devour one another, then let us take heed lest we be
swallowed up together. Therefore let us pray and strive; for the word of
faith, and the prayers of the just, are the most powerful weapons;
moreover, God himself sendeth his holy angels round about them that fear
him. We ought valiantly to fight, for we are under a Lord of Hosts, and
a Prince of War; therefore with one hand we must build, and in the other
hand take the sword—that is, we must both teach and resist.
It is now time to watch, for we are the mark they shoot at; our
adversaries intend to make a confederacy with the Turk; they aim at us,
we must venture it; for Antichrist will war and get the victory against
the saints of God, as Daniel saith. We, said Luther, stand outwardly in
the greatest danger, by reason of treachery and treason; the Papists
endeavour with money to grease and corrupt our captains and officers. An
ass laden with money may do anything, as Cornelius Tacitus writeth of us
Germans; we have taught them to take money; there is neither fidelity nor
truth on earth.
_Of the Power of Prayer_.
The prayer of the heart, said Luther, and the sighs of the poor and
oppressed, do make such an alarum and cry in heaven, that God and all the
angels must hear the same. O, our Lord God hath a sharp listening ear.
_Of the Sighing of the Heart_.
When Moses, with the children of Israel, came to the Red Sea, then he
cried with trembling and quaking, yet he opened not his mouth, neither
was his voice heard on earth by the people: doubtless, said Luther, he
cried and sighed in his heart, and said, “Ah, Lord God! what course shall
I now take? Which way shall I now turn myself? How am I come to this
strait? No help nor counsel can save us: before us is the sea; behind us
are our enemies the Egyptians; on both sides high and huge mountains; I
am the cause that all this people shall now be destroyed,” etc. Then
answered God, and said, “Wherefore criest thou unto me?” As if God
should say, “What an alarum, a shrieking, and a loud crying dost thou
make, that the whole heavens must ring therewith!” etc. But, alas! said
Luther, we read such examples as dead letters; human reason is not able
to search this passage out. The way through the Red Sea is full as
broad, and wider far (if not further) than Wittenberg lieth from Coburg,
that is thirty Dutch miles, 120 English at least: doubtless the people
were constrained in the night season to rest, to bait and eat therein;
for six hundred thousand men, besides women and children, would require a
good time to pass through, although they went one hundred and fifty in
rank and file.
_God’s hearing Prayer_.
It is impossible that God should not hear the prayers which with faith
are made in Christ, although God giveth not according to the measure,
manner, and time which we dictate unto him; he will not be tied. In such
sort dealt God with the mother of St. Austin. She prayed to God that her
son Austin might be converted, but, as yet, it would not be; then she ran
to the learned, entreating them to persuade and advise him thereunto. At
last, she propounded unto him a marriage with a Christian virgin, that
thereby he might be drawn back, and brought to the Christian faith; but
all would not do as yet. But when our Lord God came thereto, he came to
purpose, and made of him such an Austin, that he became a great light to
the Church. St. James saith, “Pray one for another, for the prayer of
the righteous availeth much,” etc. Prayer, said Luther, is a powerful
thing; for God hath bound and tied himself thereunto. Christ taught the
Lord’s Prayer according to the manner of the Jews—that is, he directed it
only to the Father; whereas they that pray in the same manner, are heard
for the Son’s sake. This was done because Christ would not be praised
before his death.
_Of the Power of Prayer_.
As the King of Persia, said Luther, laid siege to the city Nasili, the
bishop that was therein saw that he was too weak (by man’s help) to
defend the city against so mighty a king; wherefore he went upon the
wall, lifted up his hands to Heaven, and prayed, in the sight of his
enemies. Whereupon immediately the eyes of the horses in the whole army
in such sort were pestered with an innumerable multitude of flies
stinging them, that with their riders they ran away, and so raised the
siege, whereby the city was preserved. In such a manner could God divert
the wicked enterprises of the Papists against us, if we would diligently
pray.
_That a True Christian Prayeth Always_.
The prayers of upright Christians are without ceasing; though they pray
not always with their mouth, yet their hearts do pray continually,
sleeping and waking; for the sigh of a true Christian is a prayer. As
the Psalm saith, “Because of the deep sighing of the poor, I will up,
saith the Lord,” etc. In like manner a true Christian always carrieth
the cross, though he feeleth it not always.
_Of the Strength of the Lord’s Prayer_.
The Lord’s Prayer, said Luther, bindeth the People together, and knitteth
them one to another, insomuch that one prayeth for another, and together
one with another; and it is so strong and powerful that it even driveth
away the fear of death.