Martin Luther
“Let us watch and pray, for Satan sleepeth not.”
The translations include those of:
Captain Henry Bell, 1652
Luther's Table Talk, 1832 (attributed to Mr. Charles Heel and others)
Mr. William Hazlitt, 1848
All of these are partial translations of the larger work by John Aurifaber, D.D. (although the Hazlitt edition was augmented by material from other additional sources); for that reason, some conversations are found in all three collections, although each slightly different from the other.
In the Hazlitt edition, it was noted that the first German edition of the Tischreden, or Table-Talk, of Martin Luther, a folio volume, was published at Eisleben, in 1566, under the editorial care of John Aurifaber. This edition was reprinted twice in 1567, and a fourth time in 1568. Hazlitt's preface contains additional historical background about Table Talk. Aurifaber was Luther's last amanuensis, coming to the Black Cloister in 1545 and remaining with Luther until his death in February, 1546. In 1566, Aurifaber's Table Talk became the first to be published.
Both the Bell and Hazlitt editions have been frequently reprinted, and under various titles. The German corpus, D. Martin Luthers Werke, Kritische Gesamtausgabe, contains six volumes devoted to Table Talk (1912-1921). The American Edition of Luther's Works contains one volume (Theodore G. Tappert, trans., Table Talk, Vol. 54, 486 pages), but with the “Table Talks” of nine contributors.
A small selection is Luther's Table Talk edited by Dr. Macaulay (London: The religious Tract Society, no date).
Another translation is Preserved Smith and H. P. Gallinger, Conversations with Luther (Boston: The Pilgrim Press, 1915). For additional information, see Preserved Smith, Luther's Table Talk: A Critical Study (New York: Columbia University Press, 1907). These volumes have been scanned and are available at Google Books and the Internet Archive.
Those were difficult times in the history of the Christ's Church. Harsh and sometimes false charges were made by all parties. I have excluded any such references that were found in these editions, and pray for patience and humility until that time that “I shall know fully, even as I am fully known.” I Cor. 13:12.
Source: Henry Bell, Colloquia Mensalia; or the Familiar Discourses of Dr. Martin Luther At His Table. Vol. 1. Two Volumes. (London: W. Bennett, 1840), pp. 354-366.
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 [the monasteries] 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 [some] 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.” ...
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 [some] 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 [my enemies] as long as I live: and I like it well that you take such course at Hambrough, earnestly to pray against [them as well].
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. ...
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 Luther's Admonition to Pray
Anno 1539, on the sixth of January, and on the twelfth, Luther admonished the people earnestly to pray against the raging and swelling of the devil, ... which instigated … against the gospel. They are (said he) altogether mad and foolish with their blaspheming, and yet will maintain and defend the same in a most wilful and wicked way. And we also ourselves do stir up God's wrath with our unthankfulness and sinful lives. Therefore let us repent, amend ourselves, and pray that God would direct, turn, and preserve the emperor's heart (which is in his hand) to the maintaining and propagating of the gospel; that he would not raise wars against the revealed truth, nor maintain ... mischievous horrors and errors.... For we (through grace) have the upright and pure Word of God, and do know how to live a Christian-kind of life; he then concluded in the manner following:
Loving Lord God ! govern me, that with spiritual eyes I may see, know, and acknowledge my original disease and weakness, and be led to the true knowledge of Christ, and through the Holy Spirit may be governed, cleansed, and sanctified. Amen.
Of Prayer.
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 [Nicolaus von] 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.
Notes:
* Nicolaus von Amsdorf (3 December 1483 – 14 May 1565) was a Professor of Theology and Protestant reformer. He was at first a leading exponent of the older type of scholastic theology, but under the influence of Luther abandoned his Aristotelian positions for a theology based on the Augustinian doctrine of grace. Throughout his life he remained one of Luther's most determined supporters. He participated in the translation of the Bible and in the issuance of an edition of Luther's works, the Jena edition.
** The Rationale Divinorum Officiorum by William Durand of Mende (1230-1296) was an important medieval treatise on the church, including church architecture and rituals of worship. It was one of the most frequently copied and disseminated texts in all of medieval Christianity and served as an encyclopedic compendium and textbook for liturgists and remains an indispensable guide for understanding the significance of medieval ecclesiastical art and worship ceremonies.
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 [our enemies] 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 [our enemies]. 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; [some] 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 Discord among the Officers of the Church.
A MINISTER of the church at the same time exhibited a petition to Luther, wherein he complained of the disobedience of his curate ; whereat Luther sighed, and said, Ah, Lord God! what an enemy is the devil unto us, in sowing discord among the servants of the Word? He alwavs kindleth one fire after another. O let us quench them by prayer, by reconciliation, and by forbearing one another, seeing God hath made an union among us, touching the pure and upright doctrine ; therefore we must not suffer nor permit the least mite of uncleanness, but ail must be gathered pure and unfalsified: therein we must abound in all patience, forbearance, and love ; "for a little leaven (saith St. Paul) leaveneth the whole lump."
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 Luther's Admonition to pray against the Devil ...
On the twenty-fifth of December, Luther earnestly admonished the people to pray, that God would always preserve his Word pure and unfalsified among us, that the course thereof might not be hindered, but have prosperous fruit and success against the raging and assaults of Satan … Therefore, loving Christian brethren (said Luther), let our prayers be poured out from our hearts, and let us repent ; let us be not only hearers of the Word, but live according thereunto ; and seeing the whole world, ... sectaries, epicures, &c. have raised so great a stench in the nostrils of God, let us therefore by hearty prayer kindle before him an incense of sweet frankincense.
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 certain Sentences in Scripture.
Justus Jonas asked Luther if these sentences in Scripture did not contradict each other ; where God saith to Abraham, " If I find ten (in Sodom) I will not destroy it." And where Ezekiel saith, " Though these three men, Noah, Daniel, and Job, were in it, yet would I not hear, &c. And where Jeremiah saith "Therefore pray not thou for this people," &c. Luther answered him, and said, No, they are not against one another; for in Ezekiel it was forbidden them to pray, but it was not so with Abraham. Therefore we must have regard to the Word ; when God saith, Thou shalt not pray, then we may well cease.
That we must in Praying commit all Things to God.
God saith, " Hearken unto me, O house of Jacob, and all the remnant of the house of Israel, which are borne by me, from the belly, which are carried from the womb ; and even to your old age I am he, and even to hoary hairs will I carry and will deliver you," &c. Therefore (said Luther) lay it upon him, commit it only to him. St. Peter also saith, " Cast all your care upon him." And Psalm lv. “O cast thy burthen upon the Lord, and he shall nourish thee, and shall not suffer the righteous to fall for ever." O these are comfortable sentences: but we will do and accomplish all ourselves, and thereby forget God, and make bad worse. Yea, may one say, I have truly committed my prayer unto God ; but he will not come, he delayeth so long. O (said Luther), wait upon the Lord ; we must attend and hold out, for he cometh most certainly at last. It is far better that we wait upon the Lord.... I hear (said Luther) that Eck is dead, I am sorry for that unworthy man, I hoped he would have acknowledged his blaspheming of God, but he did not; he used boasting, bragging, lechery, whoring, &c. wherein he grew old, and by continual practice they became natural unto him, insomuch that he is now dead and lost.
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 [our enemies] against us, if we would diligently pray.
Of Luther's earnest Prayer for the coming of the last Day of Judgment.
Ah, Lord God ! grant that the joyful day of thy sanctified appearance may soon approach, that we may be delivered out of this offensive wicked world, the kingdom of the devil, and may be freed from the horrible plagues which outwardly and inwardly we must suffer, as well of wicked people as of our own consciences. Destroy in us, O Lord ! the old Adam, that is, our body full of sin, and inclined to all wicked lust, that we may be changed and delivered from all mischief, corporal and spiritual, that so we may come at last to our glorious deliverance through our sweet Saviour Jesus Christ.
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.
That we must hold on in Prayer.
Prayer preserveth the church, and hitherto it hath done the best for the church ; therefore (said Luther) we must continually pray. From whence Christ saith, "Ask, and ye shall have; seek, and ye shall find ; knock, and it shall be opened unto you."
First, when we are in trouble, he will have us to pray , for God oftentimes (as it were) hideth himself, and will not hear; yea, he will not suffer himself many times to be found. Then we must seek him ; that is, we must continue in prayer. When we seek him, then he oftentimes locketh himself up (as it were) into a private chamber ; now, if we intend to come in unto him, then we must knock, and when we have knocked once or twice, then he beginneth a little to hear.
At last, when we make too much knocking, then he openeth, and saith, what will ye have 1 Lord (say we) we would have this or that ; then, saith he, take it unto you. In such sort must we persist in praying, and waken God up. I am persuaded (said Luther) that many good and godly people are still among us which pray diligently. This sentence, or word, pray, will have nothing else but pray, call, cry, knock, rap, &c. And this we must do without ceasing.
Source: Anonymous, Luther's Table Talk; Or Some Choice Fragments from the Familiar Discourse of that Godly, Learned Man, and Famous Champion of God's Truth, Dr. Martin Luther (London: A. & R. Spottiswoode. 1832), pp. 249-255. Although anonymous, some sources give attribution to Charles Heel, et al.
Of Prayer.
"No human creature can believe," said Luther, " how powerful Prayer is, and what it is able to effect; none but those who have learnt it by experience.
It is a great matter when, in extreme need, one can lay hold on Prayer. I know that so often as I have earnestly prayed, I have been richly heard, and have obtained more than I have prayed for. Indeed, God sometimes deferred the matter, nevertheless He came.
“Oh,” said Luther, "how great an 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 know, on the contrary, that God smileth friendly upon him for Christ's sake, His dearly beloved Son! — What a wonder is this!”
Lifting Up the Soul To God
“The heart and conscience (in this act of praying) must not fly and recoil backward by reason of sin and unworthiness; it must not stand in doubt and 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 in all his prayers, saying, 'Fie on thee, Bavarian.' At last the Bavarian, being thus oftentimes repulsed, and seeing that he could not obtain a favourable bearing said, ' Fie on thee, Leonard,' and so went away. We must not do so," said Luther; " we must not let it cause to 'fie on thee,' but must certainly hold, conclude, and believe firmly, that we are already heard in those things for which we pray with faith in Christ. Therefore the ancient finely describeth prayer, that it is ascensus animi ad Deum, a climbing up of the soul to God; that is, the heart in prayer lifteth itself up, crieth and sigheth unto God. Neither I myself,” said Luther, “nor any else that I know, rightly understood the definition of this ascensus. We boasted, indeed and talked much of the climbing up of the heart, but we failed in the Syntax, we could not bring thereunto the word Deum; nay, we flew from God, we were afraid to draw near to Him, and to pray through Christ, in whom prayer's strength wholly consisteth.* We always prayed in [the monasteries] conditionaliter, with condition, uncertainly, and at hap-hazard.
“But let us pray in heart, sometimes also with our lips; for Prayer (by our loving God) supporteth the world; without Prayer it would stand in a far more lamentable state."
* Note: John, xiv. 13,14. [Luther's Footnote]
The Strong Wall and Fort of the Church
“Our Saviour Christ," said Luther, " in most excellent manner, and with very few words, comprehended in the Lord's Prayer all needs and necessities; but, without trouble, trials, and vexations, Prayer cannot rightly be made. It is well, therefore, said in David, 'Call upon me in the time of trouble,' &c.; without need it is only a cold prattling, and goeth not from the heart. The common saying is true, 'Need teacheth to pray.' — And although [some] have a saying that God understandeth all the words of those who pray; St. Bernard was of a different opinion, where he saith, 'God heareth not the words of one that prayeth, unless he that prayeth heareth them first himself.' ...
“Prayer,” said Luther again, “is a strong wall and a fort of the church; it is a godly Christian's weapon, which no man knoweth or findeth but the true Christian, who hath the spirit of grace and prayer. Oh! what an excelling Master was He that penned those words in the Lord's Prayer, wherein is fastened an endless rhetorica or art of speech, and in which all necessities and dealings are contained.
“The first three petitions comprehend so great and celestial things as no heart is able to search out. The fourth petition containeth the whole policy and economy, i.e., the civil and domestic government, and all things necessary for this life. The fifth prayer fighteth and striveth against our own devil of an evil conscience; that is, as well against original sin as against sins in practice, which give trouble to the conscience, &c. &c. Truly,” said Luther, “they were penned by a man of wisdom, indeed, and are such as no earthly human creature could have done.”
Prayer Before Sleep
“I,” said Luther, “have every day enough to do to pray; and when I lay me down to rest and sleep, and pray the Lord's Prayer,* and afterwards take hold of two or three sentences out of the Bible, and so take my sleep, then I am satisfied."
* Note: He who has prayed the Lord's Prayer has prayed indeed. [Luther's Footnote]
An Odor of Sweet Incense
On the 25th of December, being Luther's birthday, [sic] he preached, and earnestly besought the people “to pray that God would preserve His word unfalsified among us, that the course thereof might not be hindered, but prosper against the raging and assaults of Satan, specially against [those] who are the most bitter enemies to God's word; for from them we have nothing else to expect than that without intermission they take counsel against the word of the Gospel, and to prepare for us who profess the same a bath of blood.* Therefore, loving Christian brethren,” said Luther, “let our prayers be poured out from our hearts, and let us repent. Let us be not hearers only of the word, but live according to it, And seeing [that some in the] world ... have raised such a stench in the nostrils of God, let us endeavour, by hearty Prayer, to kindle up before Him an odour of sweet incense."
* Note: Luther had read in the Scriptures that anti-christian Babylon should be distinguished by its blood-thirsty persecution of the church of Christ. (Rev. xvii. 6.) He had read in history of the murders and massacres of the pious Waldenses and Albigenses, of the Lollards, of Huss and Jerome, and many other holy and harmless men. He had also great experience of their sanguinary proceedings in Germany, France, the Low Countries, &c.
Join Our Prayers Together
Dr. Æpinus, superintendent of Hamburg, coming to Wittenberg to speak with Luther; and when he had dispatched his business, and was taking leave, “I commend myself,” said he, “and our church at Hamburg, to your prayers.” Luther answered him and said, “Loving Æpine, the cause is not ours, but God's. Let us join our prayers together; that is the way to help forward our cause. I will pray against [our enemies] as long as I live; and I like it well that you take such course at Hamburg, and earnestly pray, against [them as well].
“God saith,' Hearken unto me, O house of Jacob, and all the remnant of the house of Israel, which are carried by me from the womb: and even to your old age, I am he, and even to hoary hair will carry and deliver you,' &c. Therefore," said Luther, “lay it upon Him, lay it only to Him. St. Peter also saith, 'Cast all your core upon Him,' &c. And Psalm 55, O cast thy burden upon the Lord, He will sustain thee.' O!” said Luther, “these are comfortable sentences. But we will be doing all for ourselves, and therefore forget God, and make evil worse. 'Yea,' may one say, 'I have truly committed my prayer unto God, but He will not come, He delayeth too long.' O!” said Luther, “wait, 'wait upon the Lord' we must attend and hold out, for He cometh most certainly at last. ...
Wherefore criest thou unto me?
“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 any of 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 or counsel of man can save us. Behind us are our enemies the Egyptians; on both sides high and lofty mountains. I am the cause that all this people shall now be destroyed,' &c. Then answered God, and said, 'Wherefore criest thou unto me? What an alarum, what a loud and grievous cry, dost thou make, that the whole heavens must ring therewith,' &c. But, alas !" said Luther, " we read such examples as dead letters; human reason, wisdom, and understanding are not able to search this passage out. The way through the Red Sea is full as broad (if not broader) than from Wittenberg to Coburg, that is thirty of our miles at least The people, doubtless, were obliged to stop and wait, and also to rest at night in that passage. For 600,000 men (besides women and children) require a good time to pass through, although they went 150 rank and file. It was a passage beyond all human conception, and that outcry of Moses was but low and still in the hearing of the people, but it filled the ears of God in heaven, so that He said, 'Wherefore criest thou unto me?' Ita Fides in infirmitate et miraculis procedit."
Quench Fires By Prayer
A minister of the church exhibited to Luther a petition complaining of the disobedience of his curate, whereat Luther sighed, and said, " Ah! Lord God, what an enemy is the devil unto us, in sowing discord among the servants of the Word; he kindleth always one fire or another. O ! let us quench them by prayer, reconciliation, and by mutual forbearance."
Continually To Pray
“Like as a shoemaker's trade," said Luther, " is to make shoes, and a tailor's to make a coat, even so it is the trade of a true Christian continually to pray.” *
* Note: Not a bad illustration of what that meaneth, 1 Thess. v. 17., “Pray without ceasing.” [Luther's note]
Precatio Lutheri
“Sum
tuus in vita, tua sunt mea funera, Christe
Da
precor imperii sceptra tenere tui.
Cur
stenim moriens tot vulnera sarva tulisti,
Si non sum regni,
portio parva tui?
Cur rigido latuit tua vita inclusa sepulcro,
Si
non est mea mors morte fugata tua!
Ergo mihi certam præstes,
O Christe, salutem.”
Source: William Hazlitt, trans., The Table Talk of Martin Luther (London: H. G. Bohn, 1832).
CCCXXVIII.
None can believe how powerful prayer is, and what it is able to effect, but those who have learned it by experience.
It is a great matter when in extreme need, to take hold on prayer. I know, whenever I have earnestly prayed, I have been amply heard, and have obtained more than I prayed for; God, indeed, sometimes delayed, but at last he came.
Ecclesiasticus says: “The prayer of a good and godly Christian availeth more to health, than the physician’s physic.”
O how great a thing, how marvellous, a 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, know that God smiles 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, or stand in doubt, or be scared away. We must not do 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 often repulsed and would not hear him, till at last, the Bavarian went away, and said: Fie on thee, Leonard.
When we pray, we must not let it come to: Fie upon thee; but certainly hold and believe, that we are already heard in that for which we pray, with faith in Christ. Therefore the ancients ably defined prayer an Accensus mentis ad Deum, a climbing up of the heart unto God.
CCCXXIX.
Our Saviour Christ as excellency as briefly comprehends in the Lord’s prayer all things needful and necessary. Except under troubles, trials, and vexations, prayer cannot rightly be made. God says: “Call on me in the time of trouble;” without trouble it is only a bald prattling, and not from the heart; ‘tis a common saying: “Need teaches to pray.” And though [some] say that God well understands all the words of those that pray, yet St Bernard is far of another opinion, who says: God hears not the words of one that prays, unless he that prays first hears them himself. [Some Christian leaders are] a mere tormentor of the conscience. ... Prayer is a strong wall and fortress of the church; it is a godly Christian’s weapon, which no man knows or finds, but only he who has the spirit of grace and of prayer.
The three first petitions in our Lord’s prayer comprehend such great and celestial things, that no heart is able to search them out. The fourth contains the whole policy and economy of temporal and house government, and all things necessary for this life. The fifth fights against our own evil consciences, and against original and actual sins, which trouble them. Truly that prayer was penned by wisdom itself; none but God could have done it.
CCCXXX.
… How I tormented myself with those Horae Canonicae* before the Gospel came, which by reason of much business I often intermitted, I cannot 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 often to omit also my Saturday’s devotions. At length, when I saw that [Nicolaus von] Amsdorf and others derided such devotion, then I quite left it off.
From this great torment we are now delivered by the Gospel. Though I had done no more but only freed people from that torment, they might well give me thanks for it.
*Note: Horae canonicae (Latin, hours of the canon), refers to the seven traditional canonical hours of the Christian Church fixed for prayer, including singing or chanting of hymns and recitation of other devotions. They are Prime, Terce, Sext, Nones, Vespers, Compline, and Lauds. Psalm 118:164 was the basis for the traditional hours: "Seven times a day will I praise Thee..." At these appointed times, the Horae Canonicae, or simply Horae, are recited. The hymns and devotions themselves are also termed termed Horae or Hours.
CCCXXXI.
We cannot pray without faith in Christ, the Mediator. [Non-Christians] may repeat the words of prayer, but they cannot pray. And although the Apostles were taught this Lord’s prayer by Christ, and prayed often, yet they prayed not as they should have prayed; for Christ says: “Hitherto ye have not prayed in my name;” whereas, doubtless, they had prayed much, speaking 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 [some] hold, then the righteousness of the law is nothing worth. The upright prayer of the godly Christian is a strong hedge, as God himself says: “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.”
CCCXXXII.
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 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 or 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. Then answered God, and said: “Wherefore criest thou unto me?” as if God should say: What an alarm dost thou make, that the whole heavens ring! Human reason is not able to search this passage out. The way through the Red Sea is full as broad and wide, if not wider, than Wittenberg lies from Coburg, that so, doubtless, the people were constrained in the night season to rest and to eat therein; for six hundred thousand men, besides women and children, would require a good time to pass through, though they went one hundred and fifty abreast.
CCCXXXIII.
It is impossible that God should not hear the prayers which with faith are made in Christ, though he give not according to the measure, manner, and time we dictate, for he will not be tied. In such sort dealt God with the mother of St Augustine; she prayed to God that her son might be converted, but as yet it would not be; then she ran to the learned, entreating them to persuade and advise him thereunto. She propounded unto him a marriage with a Christian virgin, that thereby he might be drawn and brought to the Christian faith, but all would not do as yet. But when our Lord God came thereto, he cam to purpose, and made of him such an Augustine, that he became a great light to the church. St James says: “Pray one for another, for the prayer of the righteous availeth much.” Prayer is a powerful thing, for God has bound and tied himself thereunto.
CCCXXXIV.
Christ gave the Lord’s prayer, according to the ideas of the Jews - that is, he directed it only to the Father, whereas they that pray, should pray as though they were to be heard for the Son’s sake. This was because Christ would not be praised before his death.
CCCXXXV.
Justice Jonas asked Luther if these sentences in Scripture did not contradict each other; where God says to Abraham: “If I find ten in Sodom, I will not destroy it;” and where Ezekiel says: “Though these three men, Noah, Daniel, and Job, were in it, yet would I not hear,” etc.; and where Jeremiah says: “Therefore pray not thou for this people.” Luther answered; No, they are not against one another; for in Ezekiel it was forbidden them to pray, but it was not so with Abraham. Therefore we must have regard to the Word; when God says: thou shalt not pray, then we may well cease.
CCCXXXVI.
When governors and rulers are enemies to God’s Word, then our duty is to depart, to sell and forsake all we have; to fly from one place to another, as Christ commands. We must make for ourselves no tumults, by reason of the Gospel, but suffer all things.
CCCXXXVII.
Upright Christians pray without ceasing; though they pray not always with their mouths, yet their hearts 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 carried the cross, though he feel it not always.
CCCXXXVIII.
The Lord’s prayer binds the people together, and knits them one to another, so that one prays for another, and together one with another; and it is so strong and powerful that it even drives away the fear of death.
CCCXXXIX.
Prayer preserves the church, and hitherto has done the best for the church; therefore, we must continually pray. Hence Christ says: “Ask, and ye shall have; seek, and ye shall find; knock, and it shall be opened unto you.”
First, when we are in trouble, he will have us to pray; for God often, as it were, hides himself, and will not hear; yea, will not suffer himself to be found. Then we must seek him; that is, we must continue in prayer. When we seek him, he often locks himself up, as it were, in a private chamber; if we intend to come in unto him, then we must knock, and when we have knocked once or twice, then he begins a little to hear. At last, when we make much knocking, then he opens, and says: What will ye have? Lord, say we, we would have this or that; then, say he, Take it unto you. In such sort must we persist in praying, and waken God up.
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