The Third Commandment

We have now seen how many good works are in the second commandment of God, which are not good in themselves, except they proceed out of faith and trust of the love of God toward us. I would to God therefore we kept only this commandment, so that we were not so occupied and busy with other works, that we utterly forget this work. Now then follows the third commandment: Keep your sabbath day, that you sanctify it, as the Lord your God has commanded you. In the first it is commanded how that our heart ought to be before God in thoughts. In the second, both in heart and also in mouth with words. In this third is commanded how we should give ourselves to God by works. And this is the right and first table of Moses, in which these three commandments are written, ruling man on the right side — that is to say, in such things as pertain to God, without the mean of any creature. The first works therefore of this precept are gross and sensible, which the most part we call divine service, as to hear mass, to pray, to hear sermons, upon the holy days. And after this opinion, there are but few good works in this commandment. And yet these, except they run out of the love, grace, trust, and faith of God, are nothing at all, as I said before. Therefore it were well if there were less holy days, inasmuch as now a days, the works done in such holy days are commonly worse than the works of ferial or workdays, by idleness, eating, drinking, playing, and such other ill deeds. Moreover the masses are heard without any profit, and the prayers said without any faith. For the most part thus it is, that we think we have done enough, when we have seen mass with our eyes, prayed with our mouth, passing over these things outwardly, not thinking that we should conceive some thing of the mass into our hearts, that we should get some learning out of the sermon, and that we should desire, ask, and look for some thing in our prayers. Albeit here is the greatest fault of bishops, and priests, and of them to whom the office of preaching is enjoined, in that, that they preach not the gospel, and teach not men how they should see mass, hear sermons, and pray. Therefore we will declare these three works in few words.

In the mass it is necessary that we be there present in heart, and then we are present in heart when we exercise faith in our heart. Here we ought to number and weigh the words of Christ, whereby he ordained the mass, saying: Take and eat, this is my body which is given for you; likewise over the cup: Take and drink of this all, this is the cup of the new Testament in my blood, which for you and many shall be shed; so often as you shall do this, do it in the remembrance of me. By these words, Christ ordained memorials and year-minds, daily to be kept for him throughout all Christendom, and made solemn, lawful, rich, and so great a testament, in which he bequeathed no rents, money, or temporal goods, but forgiveness of all sins, grace, mercy, and everlasting life, that whoever comes to these memorials may have this testament. And upon this he died, whereby this testament was made sure, firm, and stable, and never to be revoked. And in a token of that, in the stead of a writing and seal, he has left here his proper body under bread and wine. Here now therefore is need that a man exercise well the first work of this commandment, that he doubt nothing, but that this is for a surety, and that he suffer and believe the testament to be certain to him, lest he make Christ a liar. For what other thing is it, if you, standing at the mass and neither think nor believe that Christ has bequeathed and given you, by his testament, forgiveness of sins — than as if you should say, I know not or believe not that it is true, that forgiveness of all my sins is here bequeathed and given to me. O how many masses are there now in the world, and how few that hear them after this faith and manner, whereby God is grievously offended. Therefore there is no man that hears mass profitably, except either that he be in adversity, temptations, and desiring the grace of God, or else which would gladly be rid of his sins, or else if he be in an ill mind, and yet change it in the mean time, and attain the desire of the testament. And for this cause the common and open sinners were not suffered in times past to come to mass. Therefore this faith, going right forth after her manner, it cannot be, but the heart of man, made merry with this testament, must wax hot and melt in the love of God, and then follows praise and giving of thanks with a sweet heart. Upon this in the Greek tongue, the mass is called Eucharistia, that is to say, kindness or giving of thanks, because we praise God and give him thanks for such a comfortable, rich, and blessed testament, even as he whom a notable and faithful friend has bequeathed a thousand pounds or more, praises, gives thanks, and is merry. But it happens often times to Christ, as it does to some other, which by their testament make them that they bequeathed to rich, which never after remember them, neither praising nor giving to them thanks. So are our masses done now a days, that we in the mean time neither know nor are sure what they profit us, or why they are done, which thing is the cause that we, neither praising, nor giving thanks, nor diligent, but dry and hard, continue at mass, content with our own prayers and small devotions, of which I shall speak more another time.

Preaching should be nothing other than the declaring of this testament, but who can hear when no man preaches? For now truly they understand not this testament, whose duty it is to preach it, and preachings also for the most part go abroad and at large into trifling tales nothing worth, and so while Christ is forgotten, it happens to us as it did to them in the fourth book of Kings, the seventh chapter: you shall see, and of that you shall not eat, because we seeing our good do not use it, of which speaks Ecclesiastes: This is a great mischief, that God has given riches to man which he allows him not to use. So we see innumerable masses, and yet ignorant in the meantime whether the mass be a testament or no, or rather some other thing, as though it were a good work by itself. O good Lord, how utterly blinded we are! But whereas this thing is well preached, it must needs be diligently heard, received, often spoken of, and so shall the faith be strengthened against temptations of sins past, present, and to come. Lo, this is the only ceremony and the only exercise ordained by Christ, in which we ought all to be gathered together, come together, exercised, and be agreed. This ceremony is not yet as other bare ceremonies are, but he has put in it an excellent rich treasure, to be delivered and given to all them that believe in this testament. With such preaching should the sinner be provoked, that he being sorry for his sins may be kindled with the desire of this treasure. Therefore it is a great sin of those that hear not the gospel and regard not such treasures, and so rich a feast to which they are called. But it is a greater sin not to preach the gospel, and to allow so many people desirous to hear the gospel to perish, notwithstanding the strict commandment and ordinance of Christ to the contrary, which will no mass to be done but that even then the gospel also should be preached, as he himself said: so often as you shall do this, you shall do it in my remembrance. Therefore it is a fearful and abominable thing to be a bishop, a curate, a parish priest, or a preacher nowadays, for there is no man that less knows this testament — I will not say how few there are that preach it. And yet this is their special office and only duty. How hard an account therefore shall they make for so many souls lost for the lack of such preachings.

We must pray, not as it is commonly used, to mumble up many leaves, or beads, but to take in our hands some present troubles, and handle them with all our desire, and in them to exercise our faith and trust toward God, that we doubt not but that we shall be heard. So Saint Bernard taught his brethren to pray, saying: dear brethren, despise not your prayers, for I tell you for a truth, before you have ended your words, your prayer is written in heaven, and one of these two you may be sure of upon God — that either your prayer shall be fulfilled, or if it be not fulfilled, it should not be for your profit that it were fulfilled. So is prayer a singular exercise of the faith, which faith makes the prayer so acceptable to God, that either it shall be fulfilled, or else better shall be given than is asked. So said Saint James: if any that is among you lacks wisdom, let him ask of God, which gives to all men abundantly and casts no man in the teeth with his benefits, and it shall be given him. But let him ask in faith and waver not, for he that doubts is like the waves of the sea, tossed of the wind and carried with violence. Neither let that man think that he shall receive anything of God. Is not this a plain and clear sentence, as it promises to him that believes, so it denies to him that believes not, that he shall neither obtain that which he desires, nor anything better. And to stir up this same faith, Christ himself said (Mark 11): therefore I say to you, whatever you desire when you pray, believe that you shall have it, and it shall be done to you. And (Luke 11): And I say to you, ask and it shall be given you, seek and you shall find, knock and it shall be opened to you. For every man that asks, receives, and he that seeks, finds, and to him that knocks, shall it be opened. If the son asks bread, says Christ, of any of you which is his father, will he offer him a stone? Or if he asks fish, will he give him a serpent? If you then which are evil know how to give good gifts to your children, how much more shall your celestial Father give a good spirit to them that desire it of him.

Who is so hard or so stony, when such mighty and strong words can not move to pray freely and boldly with all trust? But now how many prayers would it need to reform, if we should pray aright? Are not all churches and abbeys full and replenished with prayers and songs? And how is it, that there comes so little profit from them? Indeed that it is every day worse and worse? Certainly there is no other cause, but that which Saint James shows, saying, you ask, and you receive not, because you ask it evilly, for if this trust and faith in prayer is lacking, the prayer is dead, and nothing else, but a painful labor and weariness, for which, if there be anything given, it is nothing but temporal profit, without any good help of the soul, indeed rather they be great hurts and blindings of the souls, in which they proceed, mumbling much with the mouth, not regarding to trust to obtain that which they desire, and so they continue stiffly in such unfaithfulness, as in most the worst custom that can be against the use of faith, and the nature of prayer. From which it follows, that he who preaches truly, doubts not, but that his prayer is for a surety accepted and heard, indeed though he obtain not that which he desires. For in our prayer we may set our trouble before God, but yet we can appoint him no manner of measure, means, end, mark, or place to help us, but permit all to him, which will give either that, or better than we can imagine or think, as Saint Paul says to the Romans, Chapter 8, and to the Ephesians, Chapter 3. And God works more profoundly and better than we perceive and understand, so that there must be no doubt, but that the prayer is heard and accepted. Provided always that the time, place, manner and end, be free to God, which knows best how to end the matter, as it is most convenient. These be the true worshippers, which worship the Father in spirit and truth. For whoever believes not their prayer to be heard, does sin upon the left hand, against this commandment, bowing too much from it by unbelief. But they that set God a mark or measure, sin upon the right hand, coming too near by tempting of God. But God has forbidden that we should swerve from his commandment, either upon the right hand, or upon the left hand, that is, that we should not sin, neither by unbelief, nor by tempting of God, but abiding in the plain and straight way of faith, we should trust in him, and not set him any term to help us.

So we see, that as the second commandment, so this ought to be nothing else, but the exercise and working of the first commandment, that is to say, of faith, trust, boldness, hope, and love toward God, so that the first commandment is the ruler and captain in all the other commandments, and faith is the chief work and life of all other works, without which (as it is said before) they cannot be good. But if you will say, what if I can not believe that my prayer is heard and accepted, I answer especially for that cause, faith, prayer, and all other good works be commanded, that you may know what you can do, and what you can not do, but if you find yourself, that you can not believe and do, then do your diligence, to humble yourself before God, making your complaint, and beginning, in this weak spark of faith, establish and comfort it every day more and more, by practice in all your life, and in all your works. For there is no man in the world, which lacks not a great part of faith, that is of the first and chief commandment. Indeed the holy apostles in the gospel, and especially Saint Peter, were weak in the faith, so that they prayed to Christ saying, Lord, increase faith in us, and he also rebuked them, because they had weak faith. Therefore you should not despair, leaving as they say (hand and foot) when you perceive that you believe not so strongly in your prayer or other works, as you should and would. Indeed then you should thank God, with all your heart, that he has shown your weakness to you, teaching and warning you by that, how necessary it is for you to exercise and daily establish yourself in faith. For how many do you see, fasting, praying, singing, reading, working, shining, as though they were marvelous holy and good, and yet never coming so far, that they know how that faith is the chief work of all other, whereby they be blinded and deceived, both themselves and others, also thinking themselves well enough and building upon the gravel of their own works without all faith. And not trusting upon the favor and promise of God by sure and pure faith. And thus you see that we have enough to do all our life, to do the works of the first commandment and faith, ever learning and continuing scholars, for no man knows how great a thing it is, to believe only in God, but he who begins to practice it.

Now see again — if there were no other work commanded than prayer, would it not be only enough to exercise in faith all the time of man's life? For which purpose especially were ordained holy orders, and in times past some holy fathers prayed both night and day. Indeed there is no man at all but that he has to pray at all times without ceasing. But I speak of spiritual prayer — that is, no man is so pained with his labor (if he will) but he may also speak to God in his heart, and set before him either his own troubles or other men's, praying and beseeching for help, and in all these exercise and strengthen his faith. For this is it that our Lord would (Luke 18), saying we must pray without ceasing — although in (Matthew 6) he forbade many words and long prayers, in which he rebuked the Pharisees and hypocrites. Not that vocal and long prayers are evil, but that it is not the true prayer which must be done always, and which, without the inward prayer of faith, is worth nothing. For the outward prayer must be used also at times, especially at mass, as it is required by this commandment, and not only then, but also at any other time wherever it shall profit the inward prayer and faith, whether you be at home, in the field, or in any other work. Of which now it is no time to speak more, for it pertains to the Lord's Prayer, in which all petitions and vocal prayers are comprehended in short words.

Where are they now that desire to know and do good works? Whatever they be, let them set only prayer before them, and they shall find this true, that holy fathers have said: there is none so great a labor as it is to pray. It is but a light thing to mumble with your mouth, but to put out the words earnestly with your heart, with inward godliness and devotion — that is, with desire and faith — that the heart may earnestly ask that thing which the words express, doubting not but that it shall be heard: this truly is a good work in the sight of God. And to hinder this, the devil strives and wrestles with all his might. Oh, how often would he hinder our pleasure in praying, and suffer us neither time nor place — indeed oftentimes make us despair, whether a man be worthy to pray to so high a majesty as God is — and so provoke man that he cannot tell whether it be in earnest or not that he prays, whether it be possible that this prayer be accepted or not. And many such other thoughts does the devil cast to us, for he knows how mighty, strong, and profitable to all men is the prayer of a faithful man. Therefore he would not gladly suffer us to pray. Here a man must play the wise man, and not for this cause despair, that either ourselves or our prayers are unworthy in the sight of the exceeding majesty of God, nor to labor by his own worthiness, nor to live by this unworthiness. But we must note the commandment of God, and lay that against him, and to overcome the devil, saying: as I will begin nothing by my own worthiness, so I will omit nothing for my unworthiness. For I do only pray and work for this — that God of his pure mercy and grace has promised hearing and grace to all men, though they be unworthy. Indeed he has not alone promised, but also most earnestly commanded, under the pain of his everlasting indignation and anger, to pray, to be bold, and to receive. If therefore it was no little thing to so high a majesty to bind so greatly such his unworthy worms to pray, to trust in him, and to receive of him — how should it be a little thing to me to take such a commandment with all joy, whether I be worthy or unworthy? Thus the suggestion of the devil must be overthrown by the commandment of God, for so will he leave us, or else never.

But what are the causes and necessities which should be put and complained upon to almighty God in prayer, to exercise faith? I answer: first of all, there are private troubles, temptations, and adversities of a man's own, of which David speaks in Psalm 31: 'You are my defender from tribulation, you shall keep me and make me exceedingly glad for my deliverance.' Also Psalm 141: 'I cried to the Lord; before the Lord I fell down and made my prayer; before him I poured forth my heavy meditation; before him I laid my straight anguish.' So ought a Christian man to remember himself before Mass: what he thinks, what he lacks, or what he has too much of — and to pour that freely out before God, weeping, mourning, sighing, and that as piteously as he can, as before his most trusty father and most ready to help him. But if you neither know nor perceive your necessities, or if you lack temptation or persecution, then think yourself in an evil case. For this is the greatest persecution — if you feel yourself so blockish, so hard, so dull, that you are moved by no persecution. There is no better glass in which you may behold your necessities than the ten commandments of God, in which you may find what you want and what you ought to seek — and so you shall find in yourself weak faith, slender hope, little love toward God, and that you do neither praise nor worship him, but love your own praise and boasting, and set much by the favor of men, not glad to hear Mass and sermons, slow to pray — in which things every man fails and does amiss. Such faults you ought to regard more than all corporal damages of fame, of honor, or of body, insomuch that they are more to be sorrowed than death itself, or all bodily diseases. All of these you ought to lay before God with reverence, fear, and faith, complaining and crying for help with all trust, looking surely to be heard, and that he will grant you succor and grace. And in this fashion, going further in the second table of the commandments of God, take heed how disobedient you have been — and yet are — to your father and mother, to the officers and superiors; how you have offended your neighbor with anger, hate, and reproaches; how wantonness, covetousness, and unrighteousness have tempted you, both in word and deed — and then without doubt you shall find yourself full of trouble and miseries, so that you should have cause enough, if you could, to weep tears of blood.

But I know many that are so foolish that they will not pray and desire such things before they find themselves clean, thinking that God hears none that is in sin — which thing altogether false preachers have made, who teach that we must begin not at the grace of God and faith, but at our own works. Now behold, you wretched man: if your leg be broken, or if you be brought into any other bodily jeopardy, you call upon God, or upon this saint or that, and tarry not until your leg be whole or your jeopardy be past. Neither are you so foolish that you will think that no man shall be heard who has a broken leg, as in jeopardy of death. Indeed, you think then to be most specially heard of God when you are in most jeopardy and sorrow. Therefore, then, are you so foolish here — where there is most necessity and greatest hurt — that you will not first pray for faith, hope, love, humility, obedience, chastity, gentleness, peace, and righteousness, before you be without all unbelief, wantonness, covetousness, and unrighteousness? For the more you find yourself a sinner in these things, the more largely you ought to pray and call to God. We are so blind that in bodily troubles and sins we run to God, but in the sickness of our souls we run from him, not willing to come to him except we be whole and perfect before — as though God were not always one in helping the body and the soul, or as though we could help ourselves in spiritual trouble, which is greater than bodily diseases, in which we cannot help ourselves. This is a devilish counsel and purpose. Therefore, O man, do not so — for if you be willing to be helped of your sins, you must not withdraw yourself from God, but much more boldly run and press to him than if bodily trouble and persecution come upon you. For God is no enemy to sinners, but to the unfaithful — that is, to them who acknowledge not their sins and will not complain and seek to God for help, but of their own pride and presumption first purge themselves, as men who will not stand in need of his grace, and as men not suffering God to be with them, who gives to all men freely and receives nothing again.

All these things be spoken of the prayer, both for your own trouble and also for common trouble — but prayer properly pertaining to this commandment, is called the work of the holy day — much better and greater to be done for all Christendom for the troubles of all men — for enemies and friends, especially for them that be in every man's parish or diocese — and so said Saint Paul to his disciple Timothy, in his first epistle the 2nd chapter saying, I exhort therefore that above all things prayers, supplications, petitions, and giving of thanks be had for all men — for kings and for all that are held in preeminence — that we may live a quiet and peaceable life in all godliness and honesty — for it is good and accepted in the sight of God our Savior. And Jeremiah the 29th chapter — he commanded the people of Israel to pray to God for the city, and for the country of Babylon — because that the peace of Babylon was theirs also. And Baruch the first chapter: Pray you for the life of [reconstructed: Nebuchadnezzar] king of Babylon, and for the life of Balthasar, his son — that their days may be as the days of heaven upon earth — and that the Lord would give us virtue and light our eyes — that we may live under the shadow of Nebuchadnezzar king of Babylon — and under the shadow of his son Balthasar — and that we may serve them many days, and find favor in their sight. This common and public prayer is most precious and effectual, for the which also we come together. Also upon this the temple is called the house of prayer — that there all together we should set our eyes — both upon our own trouble — and the trouble of all others, and show them to God — calling for grace. But this must be earnestly done — and with true compassion that we, moved by such trouble and evil of all men — and by clear pity upon them — we may pray for them in true faith and trust. Where therefore such prayer is not done at mass, it were surer and better not to be at mass. For how does it agree — that we come boldly all together in the house of prayer — whereby is signified that we should invoke and pray openly for the universal company of all faithful people — and in the meantime, we so scatter and divide our prayers — that every man prays only for himself, no man caring or busy for others — nor pitying others' trouble — how then can this prayer be called profitable, good, acceptable, common, or the work of the holy day, and coming together — as they make it — when every man keeps his own private prayer — this man praying for one thing — and that for another — having nothing but prayers serving for their own private profit, which God hates.

Of this common prayer, after the old custom — is this argument left us — that in the end or in some other time of the sermon, is the beads rehearsed — and they pray for all Christendom — and the company there gathered together. But they should not live here as though the matter were ended, as the manner and use is now — but there ought to be a warning that they should pray all the mass time — for such troubles as [reconstructed: the preacher] shall put us in remembrance that we be endangered to. And that we may pray worthily — he warns us before of our sins, to make us low — which must be done with few words — that the people may all together by themselves, show their sins to God — so praying in faith for all men — even from the heart. Oh, I would to God that some company might hear mass and pray after this manner, that openly and in the company might arise a clear cry from the heart, and ascend to God — how inestimable virtue and help should follow of such a prayer! What thing may be more fearful to all evil spirits? What greater work can be done in the world — by the which so many good men may be preserved, and so many sinners converted? For the congregation of Christ in earth has no greater power or greater work than such open and common prayer — against all adversity — that may happen to it. And that the devil knows well — and therefore he goes about to hinder this prayer. Here he suffers us to build goodly churches — to found many chantries — to blow and play upon the organs, to read, to sing, to say many masses — and to exercise innumerable such other ceremonies, which he fears not — yes he so furthers them — that we judge such for the best — and think the matter is well ended with such worshipping. But among all these, when this common, strong, and profitable prayer is subverted — and by this manner hindered alone — he has what he would. For this prayer laid aside or banished away — no man can take any thing from the devil, or strive against him. But he will watch if we use any such prayer — yes and if it be in our cottage, or poor thatched house — truly he will not suffer it (if he may) to proceed — but fears it much more — than all the high, great, and godly churches — towers, bells, wherever they be — if there be no such prayer in them: truly it makes no matter, in what places or buildings we come together — but all the pith is in this invincible prayer — that we all universally do it well — and that we care that it may come to God.

We may conjecture the might and power of this prayer upon this: that Abraham prayed for the five cities, Sodom, Gomorrah, etc. And he prevailed so much, that if there had been ten righteous men in them — that is, in every one of them two — God would not have destroyed them. What then shall be done by this prayer, where many in one congregation, and trusting in the true God, call heartily upon him, as Saint James says: pray one for another, that you may be healed; the prayer of a righteous man avails much if it be fervent — that is to say, not leaving off praying more and more, indeed though he obtain not right away that which he asks — as do some men that are weak spirited, of whom he brings an example and says. Elijah was a man subject to tribulation, as we are, and he prayed in his prayer, that it might not rain, and it rained not on the earth, by the space of 3 years and six months, and again he prayed, and the earth brought forth her fruit. There are many such sayings and examples moving us in scripture. But yet this prayer must be done with gravity, faith, and from the heart, as David says: the eyes of the Lord be upon righteous men, and his ears upon their prayers. And also the Lord is near to them that call upon him, to all that call upon him in truth. Why did he add, to them that call upon him in truth? Because there is neither prayer nor invocation where the mouth only mumbles. What then will God do with you, when you come with your book, with your mouth, with your beads, and think no other thing, but that you may end your prayer and fulfill your number? So that if you be asked what was the cause, or therefore you purposed to pray, you know not yourself, neither did you consider or regard to put forth this or that to God, or to ask anything of him. This is the only cause that this and so many prayers be enjoined to you, this will you keep and no more. What marvel therefore is it that the churches are often times set on fire with lightning and thunder from heaven, seeing that of the house of prayer, we make the house of mocking and illusion? Shall we say that we pray, when we neither set forth anything, nor ask anything. But we should do as they do, that ask anything of a greater prince, who do not only purpose to clatter with the mouth many words — for then the prince would think that they mocked him, or that they were mad — but they that shall go to such princes consider their matter well before, and declare well and diligently their trouble, and yet they permit all to his grace, trusting that they shall be heard. So must we do with God, with a sure and undoubted action, expressing some troubles by name, showing them by his favor and good will, doubting nothing but that we shall be heard, for he has promised that he will hear such a prayer, the which no other earthly god has promised.

When we are beset with bodily trouble, then we know perfectly this manner of prayer. For when we are taken with sickness, we call upon Saint Christopher in this place, and Saint Barbara in that place. Here we vow to Saint James, there to another saint. Then we pray with heart and mind, then our trust is good, and all the conditions of prayer requisite are present. But when we come into the church to mass, we stand like images, and can remember nothing, neither show or complain of anything; there our beads make a noise, and our leaves sound, and our mouth mumbles, and nothing else do we. And if you will ask, what thing you should put forth or complain of — if you are not learned, open your eyes, and look upon your life, and the lives of other Christian men, and especially of the state of the spirituality, and you shall then find, how that faith, hope, charity, obedience, chastity, and to be short, all other virtues are banished, and all manner of vices now reign. You shall see how great a lack is of good preachers, how that there are none that rule, but vain persons, women, boys, and fools. Then you shall find, that it is necessary for all the world to pray every hour with bloody tears, that this exceeding indignation of God cease, for this is true, that it was never more need of prayer than now, and shall be hereafter to the world's end. Therefore if you are not moved to pity and complaint, by so many troubles and miseries, see that your own condition, state, degree, your own good work or prayer, corrupt or deceive you not — indeed, to be plain, you have no point of a Christian in you, however good you think yourself. But it was prophesied long before that all these things should happen, and that God being most angry, and the Christian people suffering many troubles, there should be no intercessors or prayers for them to God, as Isaiah says weeping (Isaiah 64): there is none that will call upon your name, or that might rise and hold you. Also Ezekiel (Ezekiel 22): I have sought for a man among them, who may set a hedge, and stand against me for the earth, that I should not destroy it, but I found none, and I have poured my indignation upon them. And I have wasted them in the fire of my wrath, by which words God shows, how that he would we should resist him, and prevent his wrath, as it is often read of the prophet Moses, who often times by prayer held God, that he poured not his wrath upon the people of Israel.

But where shall they abide, who not only care not and bewail not such calamity of Christian people, but also laugh standing in their own conceit, judging, evil speaking, backbiting, singing and speaking of their neighbors' faults, and yet they are so without fear and shame that they do not doubt to come into the church to hear mass and pray, and to reckon themselves good Christian men? These men have need of twice as much prayer as they whom they judge, mock, and condemn. It was showed that such men should come, by the thief that hung on the left hand of Christ, who mocked Christ in his passion and trouble. These men also are like to them that blasphemed Christ upon the cross, at the time when they ought chiefly to have helped him. O God, how blind — indeed, how mad — are we all Christian men made. O heavenly Father, when shall there be an end of this ire? Indeed, we may once make no more blaspheme and judge the sorrows of Christian men, for which we should come into the church to mass and gather together, to pray God to take them away. This is the cause of our foolish insensibility and grossness. For the Turk pillaging cities, countries, and men, we think that Christendom has a great loss — here we mourn, here we call for help both kings and princes — but that faith is lost, indeed that charity grows cold, that the word of God is left off, that all manner of sins prevail — here is no man at all that once thinks of fighting against them. But rather the Pope, bishops, priests, and monks are much worse than the Turks, and they are the captains and standard-bearers of such Turkish and devilish hosts, whom it would befit to be the guides, banner-bearers, and rulers of this spiritual war against these spiritual enemies. And as Judas was the guide to them that took Christ — for it was necessary that he should be an apostle, bishop, priest, or one of the chief that should go about to oppress Christ — even so Christendom must be subverted by them who ought to defend it. And yet they being in their own opinion so strong, manly, and wise that they would eat up the Turk, leave the fold and house of God kindled and set on fire by themselves, with the sheep and all that is in it, not regarding to pursue the wolf that lies hidden in the grass. This therefore is the time and reward, more fitting and worthy for our unkindness than the favor of God, which Christ got for us freely by his precious blood, grievous labor, and most bitter death.

Lo, where are now these idle men, who know not how they ought to do good works? Where are they that run to Rome and to Saint James? Set before your eyes this one good work — the mass — looking upon the trouble and misery of your neighbor, have pity on his state, complain that to God, and pray to God for him, doing the same for the trouble of all Christendom, and especially for all princes, prelates, and rulers, whom God suffers to fall and to be sinfully corrupt for our intolerable pain and punishment. And if you do this diligently from the heart, be you sure that you are one of the best warriors and captains — not only against the Turks, but also the devils and powers of hell. And I pray you, if you do not this, what profit is it to you to do all the miracles of all saints? To kill all Turks, and yet be found culpable and guilty, as not regarding the sorrow of your neighbor, and by that means, sinning against the right? For Christ at the last judgment will not ask you how much you have fasted, prayed, gone on pilgrimages, or done this or that for yourself, but how much good you have done to others — indeed, even to the poor. And without doubt there are more poor men oppressed with sin, spiritual poverty, prison, and need, than with bodily trouble. And therefore take heed to yourself, for our chosen works and peculiar purposes do bring us above ourselves, so that we only seek for our own profit and wealth. But the commandments of God compel us to our neighbors, and to serve for their welfare only, by the example of Christ upon the cross, praying not only for himself but for us, saying, Father, forgive them, for they do not know what they do. So must we each pray for one another. From this every man may know how perverse and wicked this people is, who backbite, judge rashly, and do nothing but despise them for whom they ought to pray — in which vice no man sticks so deeply as they that weary themselves in these peculiar and chosen works, which appear much shining and beautiful before men, for their goodly and outward life with their manifold good works.

After the spiritual sense, this commandment has a more excellent work, containing the whole nature of man. Here therefore must be known, that the Sabbath day after the Hebrew tongue, signifies holy or rest, because that God rested and ceased the seventh day from all his works, which he created the six days before (Genesis 2). Therefore God commanded, that we should sanctify the Sabbath day, and cease from all our works, which we work the six days. This Sabbath day is now changed into Sunday, and the other days are called profane or workdays. But Sunday is called the day of quietness or rest, or the holy day. And I would to God, that there were no holy day in Christendom but Sunday, so that the feasts of our Lady and all other saints were changed into Sunday, for so should much vice be eschewed and left through the workdays, and the countries should not be so oppressed with penury. But now we are so laden with the multitude of holy days, that it is destruction, both of souls, body, and goods, of which many things might be spoken. Furthermore this rest from works is two manner of ways, bodily and spiritually, so this commandment is here understood two manner of ways, for the bodily Sabbath day or rest, is, of which we have spoken before, as the ceasing from our craft or labor, in time convenient to see mass, to hear the word of God, and to pray all together for the common wealth of all men. The bodily Sabbath day is not commanded to Christian men, in so much that the apostle, in (Colossians 2:16), says: Let no man therefore trouble your conscience about meat or drink, or for a piece of a holy day, as the holy day of the new moon, or of the Sabbath day, which are nothing but shadows of things to come, but the body is Christ. Now truly the truth is fulfilled, so that every day is holy day, as Isaiah says (Isaiah 66:23): And the month shall be of the month, and the Sabbath day, of the Sabbath day. And again all days are profane and workdays. But yet this Sabbath day is necessary and ordained of Christian people, for the profane and lay men, for craftsmen, laborers and hired servants, that they may come together, to hear the word of God, for as we see, the priests and monks daily sacrifice and say mass, pray every hour, and exercise themselves in the word of God, by studying, reading, or hearing. For which cause they are without labor in comparison to others, their rents and pensions increased and provided for, having daily holy days, daily doing the works of the holy days, without all workdays, and to whom all days are indifferent. So if we were all perfect, and knew the gospel, we might daily either work and labor, or if we would rest and keep holy day if we might, for the Sabbath day is not now necessary nor commanded, but to learn the word of God, and to pray.

The spiritual holy day, which God has specially commanded in this commandment is that not only we labor not, and leave our occupation, but much more that we suffer God only to work in us, working nothing of our own, in all our power. But how should that be? Thus it is: man, corrupt with sin, has much evil love and desire to all sins, as the scripture says (Genesis 8): all the thought of man's heart is given to evil at all times — that is, to pride, disobedience, wrath, hate, covetousness, uncleanness. And to be short: in all things that he does or leaves undone, he seeks more his own profit and pleasure than the glory of God or his neighbor, so that all his works, all his thoughts, and all his life is ill and not godly. Therefore, to the end that God may work in him, all these vices and malices must be destroyed and plucked up, that here may spring the rest and ceasing of our works, thoughts, words, and life, that hereafter, not we — but as Saint Paul says to the Galatians, chapter 1 — Christ may work, live and speak in us. But this is not done with pleasant days, but we must do violence to nature, and suffer — indeed, violence be done to it — for here begins the battle between the spirit and the flesh. Here the spirit wrestles against wrath, voluptuousness, and pride, the flesh willing to flow full of pleasure, honor, idleness, and rest, of which Saint Paul speaks to the Galatians, chapter 5: they that are of Christ have crucified their flesh, with appetites and lusts. Out of this sabbath therefore follow good works: to fast, to watch, to pray, to labor, of which many men speak and write so much, and yet they know neither the beginning nor end of them. And therefore at this time we shall speak of them. This holy day which God works in us, when our works cease, is kept two manner of ways: first by our own exercise, secondarily by another outward exercising or motion. Therefore our exercise must be so ordered that first we see to what our flesh is given, and to what our will and reason provokes us, and that we resist them and follow them not, as the wise man says: do you not go after your own lusts and appetites. And Deuteronomy, chapter 12: do that only that I command you, and you shall put nothing to the Lord, nor take nothing away. Here a man must have the prayers ever in use, which David prayed, saying: Lord, bring me in the way of your commandments, and not into covetousness. Also, show me your ways, and teach me your paths, that my steps be not moved — and such many prayers, which all this prayer contains: Lord, let your kingdom come. For there are so many and so manifold appetites and lusts, and sometimes so subtle and goodly by the suggestion of the evil spirit, that it is impossible for a man to rule himself in his life. Let him therefore forsake hands and feet, and put himself to the rule of God, trusting nothing in his own reason, as Jeremiah says: Lord, the way of man is not in his own power. And that was prefigured when the children of Israel went out of Egypt, where they had no way, no meat, no drink, nor help. Therefore God went before them by daytime in a clear cloud, but at night in a fiery pillar, nourishing them with angels' food from heaven, so keeping their shoes and clothes that they were not torn, as it is read in the books of Moses. And therefore let us pray: Lord, let your kingdom come, that you may rule us, and not we ourselves. For there is nothing more perilous in us than our own proper will and reason. And this is the chief and highest work of God, and the best exercise: to leave our own works, and to be void, free and idle from all our own will and reason, committing ourselves to God in all things, specially where spiritual and good things appear.

After this spiritual exercise follows the exercise of the flesh, to kill his evil and gross desires, to make rest and quietness, which we must kill with fasting, watching, and labor. Out of which ground we learn how much, and why we ought to fast, watch, and labor. For there are many blind men (alas for sorrow) that fast, watch, and labor, only for this cause — that they think they are good works in themselves, and that they deserve many things in them — and so continuing in such things so long, that sometimes they destroy their own bodies, and make themselves [reconstructed: dizzy] in the heads. But yet they are more blind who measure not only their fast after their multitude or greatness, but also after the meats, thinking that it is much better if they eat not flesh, eggs, or butter. And yet of all others they are worse who fast for saints and chosen days, as when one fasts Wednesday, and another Saturday, and he fasts for saint Barbara, and another for saint Sebastian, and such others. All these seek no other thing in fasting, but the work in itself, by which they think they do well. I here wittingly pass over many, which so fast from meat, that yet they drink till they are drunk; some eat fish, and other dainties so costly when they fast, that they might eat flesh, eggs, and butter far more cheaply. But such manner of fasting is no fasting, but rather a mockery both to fasting and to God. Therefore I would that every man should choose what day, what meat, and how much he would fast, after his own mind, so that he rests not there, but let him mark the state of his flesh, and so fast, watch, and labor, that he tame the fierceness and wantonness of it, and never the more that the pope, bishop, church, spiritual father, or any other man commanded it. For the manner and rule of fasting, watching, and labor is to be taken from no man, neither after the multitude of meats or days, but after the increasing or decreasing of the concupiscence and outrageousness of the flesh, and to kill and oppress them. Fastings, watches, and labor were ordained for this and for no other cause, for if there were no such desires, it were as good to eat as to fast, to sleep as to watch, to be idle as to labor, and one as good as another, without all difference.

If therefore a man perceives and finds that there grows more fierceness in his flesh by eating of fish than by eggs and flesh, he then ought to eat flesh and no fish. And again, if he feels his head to be corrupt, and his body and his stomach to be weak with fasting, or that he has no need to oppress the fierceness of his flesh, let him leave fasting, eating, sleeping, resting, as much as he has need for the health of his body, not looking whether it is against the commandments of the church, her order, or decree. For there is no commandment of the church, nor constitutions of any order, that may ordain and prescribe fastings, watchings, and labor more strictly than they profit to tame and mortify the voluptuous desires of the flesh. But wherever, without this purpose and end, they command fasting, meats, sleep, and watches more hardly than the flesh may suffer, or more than is needed to the killing of the lust of the flesh, so that nature is corrupt and the head lost, then let no man think that he has done a good work, excusing himself either by the commandments of the church, or else by the constitutions of his order. For he shall seem to have acted against himself, and as much as lay in him to be a manslayer and striker of himself. No, truly, the body is not given to kill his natural life or work, but only to oppress his fierceness, except the fierceness be so great that it cannot be resisted without the hurt and loss of natural life. And as I said before, in the exercising of fasting, watching, and labor, a man must have an eye not to the work in itself, not to the days, multitude, or meats, but only to the fierce and wanton Adam, so that the wantonness and fierceness may be taken from him.

Of these we may perceive how wisely or foolishly some women great with child do, and how sick men should be treated. For foolish women stick so to fastings, that they will rather put both their birth and themselves in jeopardy, than they should not fast equally together with other men, having conscience there where there is none, and again, there where there is conscience having none. The cause of which thing be preachers, preaching fastings so rashly and foolishly, that they show never the truth, use, manner, profit, cause, or end of it. So we should suffer the sick to eat and drink daily whatever they will. And to be short, when the fierceness of the flesh ceases, by and by ceases all the cause of fasting, watching, laboring, eating this meat or that, nor is there any other commandment that compels or binds us to fast. And on the other side, we must take heed lest by this liberty there grow an unhealthy slothfulness of the flesh. Truth it is that our old Adam is passing subtle in seeking his own ease and pleasure, pretending ever this disease or that disease to avoid fasting, as the ache of the head, weakness of body, with such like. As there be some babbling that it is not necessary that we should fast and abstain, willing that we should eat this or that without any fear at all times, as though they had been long and much exercised in fasting, and yet truly they never tasted it. And no less we ought to avoid slanders before them which are not instructed and wise enough, but take it for a great sin, if we do not both fast and eat together with them after their manner and custom. And indeed such men should be instructed and taught sweetly and not despised cruelly, nor should we eat this or that for the disdain or hate of them, but we must show a reason why this may be well and lawful done, and so they also by a little and little may be brought to the same understanding. But if they be so stubbornly perverse that they will hear no man, then let them alone, and let us do that which we know to be good and right.

The latter exercise which happens to us is when we are hurt, either by men or by the devil, when we are spoiled either of goods or riches, when the body is sick, when honor is taken from us, and whatever moves us to impatience, wrath, and unquietness. For as the work of God rules in us after his wisdom and not after our own reason, after his cleanness and not after the fierceness of our flesh — for charity and wisdom are the works of God, but foolishness and uncleanness are our works, from which we must abstain — so he ought to rule in us after his peace and not after our anger, impatience, and war. For peace also is the work of God, but impatience is the work of our flesh, which must be left and mortified. Therefore, to mortify such our works and the old Adam, God lays upon our necks many adversities, moving us to wrath, many passions provoking us to impatience, and at last death and slander of the world, seeking no other thing by this means but that anger, impatience, and war driven out of us, he might come to his work, that is to say, to peace in us. So says Isaiah in the 28th chapter: his work is strange, that he may work his work — that is to say, he sends us passions, war, and debate that he may teach us to have patience and peace. He commands to die that he may quicken, until a man be so exercised, so pacified, and so quiet that he is nothing moved in prosperity nor in adversity, whether he live or die, whether he be honored or slandered. Then God works only, then there is no man's work, then this shall be called the true Sabbath day, then a man is not led of himself, then he follows not his own will, then he is troubled in nothing, but God himself guides him. Then there is plainly the will of God, peace and mirth with all other good works and virtues.

God sets so much by these works that he commanded not only the Sabbath to be observed and called Sabbath day, but that it should be sanctified or judged holy, so showing that there is nothing better, nothing more precious, than to suffer all troublous things. For they are the relics, the holy things that consecrate or hallow a man from his own works to the works of God, as the temple is consecrated from all natural works to the worship of God. And therefore let a man acknowledge them as worshipful relics, joining and giving thanks to God if they come. For when they come, they so sanctify a man that he does the commandment of God, and is made safe and delivered from all his sins, so says David: the death of his saints is precious in the sight of the Lord. And to the end that God might embolden and quicken us to these things, he has not only commanded us the keeping of the Sabbath day (for it is greatly against nature to die and to suffer, to rest and be dead from her own works), but also he comforts us by manifold words in Scripture, saying to us in Psalm 89: I shall be present with him in tribulation, I shall defend him and endow him with dignity. Also Psalm 33: full near is the Lord to men broken in the heart; he saves the contrite in spirit. Nor was he content with this, but he has given us a mighty and strong example, his only Son Jesus our Lord, who all the whole Sabbath day lay void and without all his works, as pertaining to the manhood, and first of all men fulfilled his commandment, for no need of himself, but only for our comfort, that we in all our sufferings, yes even in death, might be quiet and at rest, and having peace, looking upon Christ, raised up again after his rest and Sabbath day, from then on living in only God, and God in him. And so we, after the mortifying of our Adam, which shall not be fully until the hour of death, shall be raised up in God, that God may work and live in us forevermore. See, these are the three parts of man — reason, pleasure, and heaviness — in which all his works go forth, which must be mortified by these three exercisings: the rule or governing of God, our chastisings and outward hurts, that so we, keeping a Sabbath day spiritual, may give place to the works of God.

But such works and sufferings must be done in faith and good trust of God's love, that all works may abide in the first commandment and faith, as is said before, and that faith may exercise and strengthen herself in them, for which thing all the other works and commandments are ordained. Mark therefore how goodly a gold ring is made of these three commandments and their works, and how out of the first commandment and faith, runs the second into the third, and again the third by the second enters into the first. For the first work is to believe, and have a good heart and trust in God; out of this springs the second good work, which is to praise the name of God, to confess his grace, and to ascribe and give all glory to him only. Then after follows the third work, that is the worship or service of God, to exercise yourself in prayer, in hearing of sermons, in remembering the benefits of God, also to chasten himself and to tame his flesh. The devil therefore, seeing such faith, glory, and worship of God, waxes mad, beginning persecution, coming upon our body, goods, honor, and life, and puts to us sickness, slander, and death, God so suffering and ordaining him. See, then begins the second work, or second Sabbath day of the third commandment, whereby faith is marvelously proved, even as gold in a furnace. For it is a great thing to keep good trust in God, yes when he sends death, slander, sickness, and poverty, and yet nevertheless in such a fearful image of death to count him for a most meek and gentle father, which thing must be in the work of this third commandment, where suffering compels faith to call upon the name of God, and to praise him in such sufferings, and so again turns the third commandment into the second. And by the praising and calling upon the name of God, rises faith, coming again into herself, and establishing herself by two works of the second and third commandment, so faith goes out into works, and by works comes again to herself. Like as the sun rising in the East goes to the West, after that returning again to the East. For which cause the day in holy Scripture is properly likened to the works of a quiet and peaceable life. But the night is likened to the suffering life, oppressed with trouble and adversity. And so faith lives and works in both these lives, goes out and comes in, as Christ says in chapter 6 of John.

We pray for this order of good works in our Lord's Prayer, in which the first thing that we say is 'Our Father, who art in heaven,' which are the words of the first work of faith, which by the tenor of the first commandment does not doubt, but that she has a good and merciful Father in heaven. Secondly, 'Hallowed be your name,' by which faith desires the name, praise, and glory of God to be shown, calling upon the name of God in all adversity. Thirdly, 'Let your kingdom come,' whereby we pray for the true and lawful sabbath day and rest from our works, that the work of God be only in us, and that Christ may so reign in us, as in his kingdom, as he himself said: 'Truly I say to you, the kingdom of God is nowhere but within you.' The fourth petition is 'Your will be fulfilled,' in which we pray that we may keep and do the seven commandments of the second table, in which and by which faith is exercised toward our neighbors, as in these three first ones she is exercised in works toward God. And these three prayers, in which are these pronouns 'you' and 'your,' seek nothing else but that which belongs to God, but all other prayers say 'ours,' 'to us,' and 'for us,' etc. For we pray there for our goods and for our health. To this point we have spoken of the first table of Moses, and truly the more plainly to show the chief good works to the simple. Now therefore follow the second table.