 Section 10 of The Large Catechism by Martin Luther. We have now heard what we must do and believe, in which things the best and happiest life consists. Now follows the third part, how we ought to pray. For since we are so situated that no man can perfectly keep the Ten Commandments, even though we have begun to believe, and since the devil with all his power, together with the world and our own flesh, resists our endeavors, nothing is so necessary as that we should continually resort to the ear of God, call upon him, and pray to him, that he would give, preserve, and increase in us, faith, and the fulfillment of the Ten Commandments, and that he would remove everything that is in our way and opposes us therein. But that we might know what and how to pray, our Lord Christ has himself taught us both the mode and the words, as we shall see. But before we explain the Lord's Prayer part by part, it is most necessary first to exhort and incite people to prayer, as Christ and the Apostles also have done. And the first matter is to know that it is our duty to pray because of God's commandment, for thus we heard in the second commandment, Thou shalt not take the name of the Lord thy God in vain, that we are there required to praise that holy name and call upon it in every need, or to pray, for to call upon the name of God is nothing else than to pray. Prayer is therefore as strictly and earnestly commanded as all other commandments, to have no other God, not to kill, not to steal, etc. Let no one think that it is all the same whether he pray or not, as vulgar people do, who grope in such delusion and ask, Why should I pray? Who knows whether God heeds or will hear my prayer? If I do not pray, someone else will. And thus they fall into the habit of never praying and frame a pretext as though we taught that there is no duty or need of prayer because we reject false and hypocritical prayers. But this is true indeed that such prayers as have been offered hitherto when men were babbling and bawling in the churches were no prayers. For such external matters, when they are properly observed, may be a good exercise for young children, scholars, and simple persons, and may be called singing or reading, but not really praying. But praying, as the Second Commandment teaches, is to call upon God in every need. This he requires of us, and has not left it to our choice. But it is our duty and obligation to pray if we would be Christians, as much as it is our duty and obligation to obey our parents and the government, for by calling upon it and praying the name of God is honored and profitably employed. This you must note above all things, that thereby you may silence and repel such thoughts as would keep and deter us from prayer. For just as it would be idle for a son to say to his father, of what advantage is my obedience, I will go and do what I can, it is all the same. But there stands the commandment, Thou shalt and must do it, so also hear it is not left to my will to do it or leave it undone. But prayer shall and must be offered at the risk of God's wrath and displeasure. This is therefore to be understood and noted before everything else, in order that thereby we may silence and repel the thoughts which would keep and deter us from praying, as though it were not of much consequence if we do not pray, or as though it were commanded those who are holier and in better favor with God than we. As indeed the human heart is by nature so despondent that it always flees from God and imagines that he does not wish or desire our prayer because we are sinners and have merited nothing but wrath. Against such thoughts, I say, we should regard this commandment and turn to God, that we may not by such disobedience excite his anger still more, for by his commandment he gives us plainly to understand that he will not cast us from him nor chase us away, although we are sinners, but rather draw us to himself so that we might humble ourselves before him, bewail this misery and plight of ours, and pray for grace and help. Therefore we read in the scriptures that he is angry also with those who were smitten for their sin, because they did not return to him and by their prayers assuage his wrath and seek his grace. Now, from the fact that it is so solemnly commanded to pray, you are to conclude and think that no one should by any means despise his prayer but rather set great store by it, and always seek an illustration from the other commandments. A child should by no means despise his obedience to father and mother, but should always think. This work is a work of obedience, and what I do I do with no other intention than that I may walk in the obedience and commandment of God, on which I can settle and stand firm, and esteem it a great thing. Not on account of my worthiness, but on account of the commandment. So here also, what and for what we pray we should regard as commanded by God and done in obedience to him, and should reflect thus. On my account it would amount to nothing, but it shall avail, for the reason that God has commanded it. Therefore everybody, no matter what he has to say in prayer, should always come before God in obedience to this commandment. We pray therefore and exhort everyone most diligently to take this to heart and by no means to despise our prayer. For hitherto it has been taught thus in the devil's name that no one regarded these things, and men supposed it to be sufficient to have done the work, whether God would hear it or not. But that is staking prayer on a risk, and murmuring it at a venture, and therefore it is a lost prayer. For we allow such thoughts as these to lead us astray and deter us. I am not holy or worthy enough. If I were as godly and holy as St. Peter or St. Paul, then I would pray. But put such thoughts far away, for just the same commandment which applied to St. Paul applies also to me, and the second commandment is given as much on my account as on his account, so that he can boast of no better or holier commandment. Therefore you should say, my prayer is as precious, holy, and pleasing to God as that of St. Paul or of the most holy saints. This is the reason. For I will gladly grant that he is holier in his person, but not on account of the commandment. Since God does not regard prayer on account of the person, but on account of his word and obedience thereto. For on the commandment on which all the saints rest their prayer, I too rest mine. Moreover I pray for the same thing for which they all pray and ever have prayed. Besides, I have just as great a need of it as those great saints. Yea, even a greater one than they. Let this be the first and most important point, that all our prayers must be based and rest upon obedience to God, irrespective of our person, whether we be sinners or saints worthy or unworthy, and we must know that God will not have it treated as a jest, but be angry and punish all who do not pray, as surely as he punishes all other disobedience. Next, that he will not suffer our prayers to be in vain or lost, for if he did not intend to answer your prayer, he would not bid you pray and add such a severe commandment to it. In the second place, we should be the more urged and incited to pray because God has also added a promise, and declared that it shall surely be done to us as we pray. As he says, Psalm 50-15, Call upon me in the day of trouble, I will deliver thee, and Christ in the Gospel of Matthew 7-7, Ask and it shall be given you, for everyone that asketh receive it. Such promises ought certainly to encourage and kindle our hearts to pray with pleasure and delight, since he testifies with his own word that our prayer is heartily pleasing to him, moreover, that it shall assuredly be heard and granted in order that we may not despise it or think lightly of it, and pray at a venture. This you can hold up to him and say, Here I come, dear Father, and pray, not of my own purpose nor upon my own worthiness, but at thy commandment and promise, which cannot fail or deceive me. Whoever, therefore, does not believe this promise must know again that he excites God to anger as a person who most highly dishonours him and reproaches him with falsehood. Besides this, we should be incited and drawn to prayer because, in addition to this commandment and promise, God anticipates us, and himself arranges the words and form of prayer for us, and places them upon our lips as to how and what we should pray, that we may see how heartily he pities us in our distress, and may never doubt that such prayer is pleasing to him and shall certainly be answered. Which, the Lord's Prayer, is a great advantage indeed over all other prayers that we might compose ourselves, for in them the conscience would ever be in doubt and say, I have prayed, but who knows how it pleases him, or whether I have hit upon the right proportions and form. Hence there is no nobler prayer to be found upon earth than the Lord's Prayer, which we daily pray because it has this excellent testimony, that God loves to hear it, which we ought not to surrender for all the riches of the world. And it has been prescribed also for this reason that we should see and consider the distress which ought to urge and compel us to pray without ceasing, for whoever would pray must have something to present, state, and name which he desires. If not, it cannot be called a prayer. Therefore we have rightly rejected the prayers of monks and priests who howl and growl day and night like fiends, but none of them think of praying for a hair's breath of anything. And if we would assemble all the churches together with all ecclesiastics, they would be obliged to confess that they have never from the heart prayed for even a drop of wine. For none of them has ever purposed to pray from obedience to God and faith in his promise, nor has anyone regarded any distress, but, when they had done their best, they thought no further than this, to do a good work, whereby they might repay God as being unwilling to take anything from him, but wishing only to give him something. But where there is to be a true prayer there must be earnestness. Men must feel their distress, and such distress as presses them and compels them to call and cry out, then prayer will be made spontaneously as it ought to be, and men will require no teaching how to prepare for it and to attain to the proper devotion. But the distress which ought to concern us most, both as regards ourselves and everyone, you will find abundantly set forth in the Lord's prayer. Therefore it is to serve also to remind us of the same, that we contemplate it and lay it to heart, lest we become remiss in prayer. For we all have enough that we lack, but the great want is that we do not feel nor see it. Therefore God also requires that you lament and plead such necessities and wants, not because he does not know them, but that you may kindle your heart to stronger and greater desires, and make wide and open your cloak to receive much. Therefore every one of us should accustom himself from his youth daily to pray for all his wants, whenever he is sensible of anything affecting his interests or that of other people among whom we may live, as for preachers, the government, neighbors, domestics, and always, as we have said, to hold up to God his commandment and promise, knowing that he will not have them disregarded. This I say because I would like to see these things brought home again to the people that they might learn to pray truly, and not go about coldly and indifferently, whereby they become daily more unfit for prayer, which is just what the devil desires, and for what he works with all his powers. For he is well aware what damage and harm it does him when prayer is in proper practice. For this we must know that all our shelter and protection rest in prayer alone, for we are far too feeble to cope with the devil and all his power and adherents that set themselves against us, and they might easily crush us under their feet. Therefore we must consider and take up those weapons with which Christians must be armed in order to stand against the devil. For what do you think has hitherto accomplished such great things? Has checked or quelled the counsels, purposes, murder, and riot of our enemies, whereby the devil thought to crush us, together with the gospel, except that the prayer of a few godly men intervened like a wall of iron on our side. They should else have witnessed a far different tragedy, namely how the devil would have destroyed all Germany in its own blood, but now they may confidently deride it and make a mock of it. However, we shall nevertheless be a match both for themselves and the devil by prayer alone, if we only persevere diligently and not become slack. For whenever a godly Christian prays, Dear Father, let thy will be done. God speaks from on high and says, Yes, dear child, it shall be so in spite of the devil and all the world. Let this be said as an exhortation, that men may learn, first of all, to esteem prayer as something great and precious, and to make a proper distinction between babbling and praying for something. For we by no means reject prayer, but the bare, useless howling and murmuring we reject, as Christ himself also rejects and prohibits long palavres. Now we shall almost briefly and clearly treat of the Lord's Prayer. Here there is comprehended in seven successive articles or petitions every need which never ceases to relate to us, and each so great that it ought to constrain us to keep praying at all our lives. Section 11. Commentary on the petitions of the Lord's Prayer in Luther's Large Catechism. This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer please visit LibriVox.org. The Large Catechism by Martin Luther. Translated by F. Bente and W. H. T. Dow. Chapter 12. The Lord's Prayer. The First Petition. Hallowed be thy name. This is indeed somewhat obscure and not expressed in good German, for in our mother tongue we would say, Heavenly Father, help that by all means thy name may be holy. But what is it to pray that his name may be holy? Is it not holy already? Answer, yes, it is always holy in its nature, but in our use it is not holy. For God's name was given us when we became Christians and were baptized, so that we are called children of God and have the sacraments by which he so incorporates us in himself, that everything which is God's must serve for our use. Here now the great need exists for which we ought to be most concerned, that this name have its proper honor, be esteemed holy and sublime as the greatest treasure and sanctuary that we have, and that as godly children we pray that the name of God, which is already holy in heaven, may also be and remain holy with us upon earth and in all the world. But how does it become holy among us? Answer, as plainly as it can be said, when both our doctrine and life are godly and Christian. For since in this prayer we call God our Father, it is our duty always to deport and demean ourselves as godly children, that he may not receive shame but honor and praise from us. Now the name of God is profaned by us either in words or in works. For whatever we do upon earth must be either words or works, speech or action. In the first place then it is profaned when men preach, teach and speak in the name of God what is false and misleading, so that his name must not serve to adorn and to find a market for falsehood. That is indeed the greatest profanation and dishonor of the divine name. Furthermore also when men by swearing, cursing, conjuring etc. grossly abuse the holy name as a cloak for their shame. In the second place also by an openly wicked life and works when we who are called Christians and the people of God are adulterers, drunkards, misers, envious and slanderers. Here again must the name of God come to shame and be profaned because of us. For just as it is a shame and disgrace to a natural father to have a bad perverse child that opposes him in words and deeds so that on its account he suffers contempt and reproach, so also it brings dishonor upon God. If we who are called by his name and have all manner of goods from him teach, speak and live in any other manner except as godly and heavenly children so that people say of us that we must not be gods but the devil's children. Thus you see that in this petition we pray for just that which God demands in the second commandment, namely that his name be not taken in vain to swear, curse, lie, deceive etc. but be usefully employed to the praise and honor of God. For whoever employs the name of God for any sort of wrong profanes and desecrates this holy name as a foretime a church was considered desecrated when a murder or any other crime had been committed in it or when a pics or relic was desecrated as being holy in themselves yet become unholy in use. Thus this point is easy and clear if only the language is understood that to hallow is the same in our idiom as to praise, magnify and honor both in word and deed. Here now learn how great need there is of such prayer. For because we see how full the world is of sects and false teachers who all wear the holy name as a cover and sham for their doctrines of evils we ought by all means to pray without ceasing and to cry and call upon God against all such as preach and believe falsely and whatever opposes and persecutes our gospel and pure doctrine and would suppress it as bishops, tyrants, enthusiasts etc. Likewise also for ourselves who have the word of God but are not thankful for it nor live as we ought according to the same. If now you pray for this with your heart you can be sure that it pleases God for he will not hear anything more dear to him than that his honor and praise is exalted above everything else and his word is taught in its purity and his esteemed precious and dear. The second petition, hallowed be thy kingdom come. As we prayed in the first petition concerning the honor and name of God that he would prevent the world from adorning its lies and wickedness with it but cause it to be esteemed sublime and holy both in doctrine and life so that he may be praised and magnified in us. So here we pray that his kingdom also may come but just as the name of God is in itself holy and we pray nevertheless that it be holy among us so also his kingdom comes of itself without our prayer yet we pray nevertheless that it may come to us that is prevail among us and with us so that we may be part of those among whom his name is hallowed and his kingdom prospers. But what is the kingdom of God? Answer nothing else than what we learned in the Creed that God sent his son Jesus Christ our Lord into the world to redeem and deliver us from the power of the devil and to bring us to himself and to govern us as a king of righteousness life and salvation against sin death and an evil conscience for which end he has also bestowed his holy ghost who is to bring these things home to us by his holy word and to illuminate and strengthen us in the faith by his power. Therefore we pray here in the first place that this may become effective with us and that his name may be so praised through the holy word of God and a Christian life that both we who have accepted it may abide and daily grow therein and that it may gain approbation and adherence among other people and proceed with power throughout the world that many may find entrance into the kingdom of grace be made partakers of redemption being led there too by the holy ghost in order that thus we may all together remain forever in the one kingdom now begun. For the coming of God's kingdom to us occurs in two ways first here in time through the word and faith and secondly in eternity forever through revelation. Now we pray for both these things that it may come to those who are not yet in it and by daily increased to us who have received the same and hereafter in eternal life. All this is nothing else than saying dear father we pray give us first thy word that the gospel be preached properly throughout the world and secondly that it be received in faith and work and live in us so that through the word and the power of the holy ghost thy kingdom may prevail among us and the kingdom of the devil be put down that he may have no right or power over us until at last it shall be utterly destroyed and sin death and hell shall be exterminated that we may live forever in perfect righteousness and blessedness. From this you perceive that we pray here not for a crust of bread or a temporal perishable good but for an eternal inestimable treasure and everything that God himself possesses which is far too great for any human heart to think of desiring if he had not himself commanded us to pray for the same. But because he is God he also claims the honor of giving much more and more abundantly than anyone can comprehend. Like an eternal unfailing fount in which the more it pours forth and overflows the more it continues to give and he desires nothing more earnestly of us than we ask much and great things of him and again is angry if we do not ask and pray confidently. For just as when the richest and most mighty emperor would bid a poor beggar ask whatever he might desire and were ready to give great imperial presence and the fool would only beg for a dish of gruel he would be rightly considered a rogue and a scoundrel who treated the command of his imperial majesty as a jest and a sport and was not worthy of coming into his presence. So also it is a great reproach and dishonor to God if we to whom he offers and pledges so many unspeakable treasures despise the same or have not the confidence to receive them but scarcely venture to pray for a piece of bread. All this is the fault of the shameful unbelief which does not look to God for as much good as will satisfy the stomach much less expects without doubt such eternal treasures of God. Therefore we must strengthen ourselves against it and let this be our first prayer then indeed we shall have all else in abundance. As Christ preaches Matthew chapter 6 verse 33 seek ye first the kingdom of God and his righteousness and all these things shall be added unto you. For how could he allow us to suffer want and to be straightened in temporal things when he promises that which is eternal and imperishable. The third petition thy will be done on earth as it is in heaven. Thus far we have prayed that God's name be honored by us and that his kingdom prevail among us in which two points is comprehended all that pertains to the honor of God and to our salvation that we receive as our own God and all his riches. But now a need just as great arises namely that we firmly keep them and do not suffer ourselves to be torn therefrom. For as in a good government it is not only necessary that there be those who build and govern well but also those who make defense afford protection and maintain it firmly. So here likewise although we have prayed for the greatest need for the gospel faith and the Holy Ghost that he may governors and redeemers from the power of the devil we must also pray that his will be done. For there will be happenings quite strange if we are to abide therein as we shall have to suffer many thrusts and blows on that account from everything that ventures to oppose and prevent the fulfillment of the two petitions that precede. For no one believes how the devil opposes and resists them and cannot suffer that anyone teach or believe are right. And it hurts him beyond measure to suffer his lies and abominations that have been honored under the most specious pretexts of the divine name to be exposed and to be disgraced himself and besides be driven out of the heart and suffer such a breach to be made in his kingdom. Therefore he chafes and rages as a fierce enemy with all his power and might and marshals all his subjects and in addition enlists the world and our own flesh as his allies. For our flesh is in itself indolent and inclined to evil even though we have accepted and believe the word of God. The world however is perverse and wicked. This he incites against us, fans and stirs the fire that he may hinder and drive us back, cause us to fall and again bring us under his power. Such is all his will, mind and thought for which he strives day and night and never rests for a moment employing all arts, wiles, ways and means whichever he can invent. If we would be Christians therefore we must surely expect and reckon him on having the devil with all his angels and the world as our enemies who will bring every possible misfortune and grief upon us. For where the word of God is preach, accepted or believed and produces fruit there the Holy Cross cannot be wanting and let no one think that he shall have peace but he must risk whatever he has upon earth, possessions, honour, house and estate, wife and children, body and life. Now this hurts our flesh and the old Adam for the test is to be steadfast and to suffer with patience in whatever way we are assailed and to let go whatever is taken from us. Hence there is just as great need as in all the others that we pray without ceasing. Dear Father, Thy will be done, not the will of the devil and of our enemies nor of anything that would persecute and suppress Thy holy word or hinder Thy kingdom and grant that we may bear with patience and overcome whatever is to be endured on that account lest our poor flesh yield or fall away from weakness or sluggishness. Behold, thus we have in these three petitions in the simplest manner the need which relates to God Himself yet all for our sakes. For whatever we pray concerns only us namely as we have said that what must be done any way without us may also be done in us for us his name must be hallowed and his kingdom come without our prayer. So also his will must be done and succeed although the devil with all his adherents raise a great tumult, are angry and rage against it and undertake to exterminate the gospel utterly. But for our own sakes we must pray that even against their fury his will be done without hindrance also among us, that they may not be able to accomplish anything and that we remain firm against all violence and persecution and submit to such will of God. Such prayer then is to be our protection and defense now is to repel and put down all that the devil, pope, bishops, tyrants and heretics can do against our gospel. Let them all rage and attempt their utmost and deliberate and resolve how they may suppress and exterminate us that their will and counsel may prevail. Over and against this one or two Christians with this petition alone shall be our wall against which they shall run and dash themselves to pieces. This consolation and confidence we have that the will and purpose of the devil and of all our enemies shall and must fail and come to naught, however proud secure and powerful they know themselves to be. For if their will were not broken and hindered the kingdom of God could not abide on earth nor his name be hallowed. The fourth petition, give us this day our daily bread. Here now we consider the poor bread basket the necessaries of our body and of the temporal life. It's a brief and simple word but it has a very wide scope. For when you mention and pray for daily bread you pray for everything that is necessary in order to have and enjoy daily bread and on the other hand against everything which interferes with it. Therefore you must open wide and extend your thoughts not only to the oven or the flour bin but to the distant field and the entire land which bears and brings to us daily bread and every sort of sustenance. For if God did not cause it to grow and bless and preserve it in the field we could never take bread from the oven or have any to set upon the table. To comprise it briefly this petition includes everything that belongs to our entire life in the world because on that account alone do we need daily bread. Now for our life it is not only necessary that our body have food and covering and other necessaries but also that we spend our days in peace and quiet among the people with whom we live and have intercourse in daily business and conversation and all sorts of doings. In short whatever pertains both to the domestic and to the neighbourly or civil relation and government. For where these two things are hindered, intercepted and disturbed, that they do not prosper as they ought the necessaries of life also are impeded so that ultimately life cannot be maintained. And there is indeed the greatest need to pray for temporal authority and government as that by which most of all God preserves to us our daily bread and all the comforts of this life. For though we have received of God all good things in abundance we are not able to retain any of them or use them in security and happiness if he did not give us a permanent and peaceful government. For where there are dissensions, strife and war there the daily bread is already taken away or at least checked. Therefore it would be very proper to place in the coat of arms of every pious prince a loaf of bread instead of a line or a wreath of roux or to stamp it upon the coin to remind both them and their subjects that by their office we have protection and peace and that without them we could not eat and retain our daily bread. Therefore they are also worthy of all honour that we give them for their office what we ought and can as those through whom we enjoy in peace and quietness what we have because otherwise we would not keep a farthing and that in addition we also pray for them that through them God may bestow on us the more blessing and good. Let this be a very brief explanation and sketch showing how far this petition extends through all conditions on earth. If this anyone might indeed make a long prayer and with many words enumerate all the things that are included there in as that we pray God to give us food and drink clothing house and home and health of body also that he cause the grain and fruits of the field to grow and mature well. Furthermore that he help us at home toward good housekeeping that he give and preserve to us a godly wife children and servants that he cause our work trade or whatever we are engage into prosper and succeed favour us with faithful neighbours and good friends etc likewise that he give to emperors kings and all estates and especially to the rulers of our country and to all councillors magistrates and officers wisdom strength and success that they may govern well and vanquish the Turks and all enemies to subjects and the common people obedience peace and harmony in their life with one another and on the other hand that he would preserve us from all sorts of calamity to body and livelihood as lightning hail fire flood poison pestilence cattle plague war and bloodshed famine destructive beasts wicked men etc. All this it is well to impress upon the simple namely that these things come from God and must be prayed for buyers but this petition is especially directed also against our chief enemy the devil for all his thought and desire is to deprive us of all that we have from God or to hinder it and he's not satisfied to obstruct and destroy spiritual government in leading souls astray by his lies and bringing them under his power but he also prevents and hinders the stability of all government and honorable peaceable relations on earth there he causes so much contention murder sedition and war also lightning and hail to destroy grain and cattle to poison the air etc in short he's sorry that anyone has a morsel of bread from God and eats it in peace and if it were in his power and our prayer next to God did not prevent him we would not keep us straw in the field a farving in the house yay not even our life for an hour especially those who have the word of God and would like to be Christians behold thus God wishes to indicate to us how he cares for us in all our need and faithfully provides also for our temporal support and although he abundantly grants and preserves these things even to the wicked and knaves yet he wishes that we pray for them in order that we may recognize that we receive them from his hand and may feel his paternal goodness toward us therein for when he withdraws his hand nothing can prosper nor be maintained in the and as indeed we daily see and experience how much trouble there is now in the world only on account of bad coin yay on account of daily oppression and raising of prices in common trade bargaining and labor on the part of those who wantonly oppress the poor and deprive them of their daily bread this we must suffer indeed but let them take care that they do not lose the common intercession and beware lest this petition in the Lord's prayer be against them the fifth petition and forgive us our trespass as we forgive those who trespass against us this part now relates to the poor miserable life which although we have and believe the word of God and do and submit to his will and are supported by his gifts and blessings is nevertheless not without sin for we still stumble daily and transgress because we live in the world among men who do as much harm and give us cause for impatience anger revenge etc besides we have satan at our back who sets upon us on every side and fights as we have heard against all the foregoing petitions so that it is not possible always to stand firm in such a persistent conflict therefore there is here again great need to call upon God and to pray dear father forgive us our trespass not as though he did not forgive sin without and even before our prayer for he has given us the gospel in which is pure forgiveness before we prayed or ever thought about it but this is to the intent that we may recognize and accept such forgiveness for since the flesh in which we daily live is of such a nature that it neither trusts nor believes God and is ever active in evil lusts and desires so that we sin daily in word and deed by commission and omission by which the conscience is thrown into unrest so that it is afraid of the wrath and displeasure of God and thus loses the comfort and confidence derived from the gospel therefore it is ceaselessly necessary that we run hither and obtain consolation to comfort the conscience again but this should serve God's purpose of breaking our pride and keeping us humble for in case anyone should boast of his godliness and despise others God has reserved this prerogative to himself that the person is to consider himself and to place this prayer before his eyes and he will find that he is no better than others and that in the presence of God all must lower their plumes and be glad that they can attain forgiveness and let no one think that as long as we live here we can reach such a position that he will not need such forgiveness in short if God does not forgive without ceasing we are lost it is therefore the intent of this petition that God would not regard our sins and hold up to us what we daily deserve but would deal graciously with us and forgive as he has promised and thus grant us a joyful and confident conscience to stand before him in prayer for where the heart is not right in relation toward God nor can take such confidence it will never more venture to pray but such a confident and joyful heart can spring from nothing else than the certain knowledge of the forgiveness of sin but there is here attached a necessary yet consolatory addition as we forgive he has promised that we shall be sure that everything is forgiven and pardoned yet in the manner that we also forgive our neighbor for just as we daily sin much against God and yet he forgives everything through grace so we too must ever forgive our neighbor who does us injury violence and wrong shows malice towards us etc if therefore you do not forgive then do not think that God forgives you but if you forgive you have this consolation and assurance that you are forgiven in heaven not on account of your forgiving for God forgives freely and without condition out of pure grace because he has so promised as the gospel teaches but in order that he may set this up for our confirmation and assurance for a sign alongside the promise which accords with this prayer Luke 6 37 forgive and you shall be forgiven therefore Christ also repeats it soon after the Lord's prayer and says Matthew 6 14 for if you forgive men their trespasses your heavenly Father will also forgive you etc this sign is therefore attached to this petition that when we pray we remember the promise and reflect thus dear Father for this reason I come and pray thee to forgive me not that I can make satisfaction or can merit anything by my works but because thou has promised and attached the seal there too that I should be as sure as though I had absolution pronounced by thyself for as much as baptism and the Lord's Supper appointed as external signs effect so much also this sign can affect to confirm our consciences and cause them to rejoice and it's especially given for this purpose that we might use and practice it every hour as a thing we have with us at all times the sixth petition and lead us not into temptation we have now heard enough what toil and labor is required to retain all that for which we pray and to persevere therein which however is not achieved without infirmities and stumbling besides although we have received forgiveness and a good conscience and are entirely acquitted yet is our life of such a nature that one stands today and tomorrow falls therefore even though we be godly now and stand before God with a good conscience we must pray again that he would not suffer as to relapse and to yield to trials and temptations temptation however or as our Saxons in olden times used to call it Becorrung is of three kinds namely of the flesh of the world and of the devil for in the flesh we dwell and carry the old Adam about our neck who exerts himself and incites us daily to incastity laziness gluttony and drunkenness avarice and deception to defraud our neighbor and to overcharge him and in short to all manner of evil lusts which cleave to us by nature and to which we are incited by the society example and what we hear and see of other people which often wound and inflame even an innocent heart next comes the world which offends us in word and deed and impels us to anger and impatience in short there is nothing but hatred and envy enmity violence and wrong unfaithfulness vengeance cursing railery slander pride and haughtiness with superfluous finery honor fame and power where no one is willing to be the least but everyone desires to sit at the head and to be seen before all then comes the devil inciting and provoking in all directions but especially agitating matters that concern the conscience and spiritual affairs namely to induce us to despise and disregard both the word and works of god to tear us away from faith hope and love and to bring us into misbelief false security and obduracy or on the other hand to despair denial of god blasphemy and innumerable other shocking things these are indeed snares and nets yay real fiery darts which are shot most venomously into the heart not by flesh and blood but by the devil great and grievous indeed are these dangers and temptations which every christian must bear even though each one were alone by himself so that every hour we are in this vile life where we are attacked on all sides chased and hunted down we are moved to cry out and to pray that god would not suffer us to become weary and faint and to relapse into sin shame and unbelief for otherwise it is impossible to overcome even the least temptation this then is leading us not into temptation to wit when he gives us power and strength to resist the temptation however not being taken away or removed for while we live in the flesh and have the devil about us no one can escape temptation and allurements and it cannot be otherwise than that we must end your trials yay be engulfed in them but we pray for this that we may not fall and be drowned in them to feel temptation is therefore a far different thing from consenting or yielding to it we must all feel it although not all in the same manner but some in a greater degree and more severely than others as the young suffer especially from the flesh afterwards they that attain to middle age and old age from the world but others who are occupied with spiritual matters that is strong christians from the devil but such feeling as long as it is as it is against our will and we would rather be rid of it can harm no one for if we did not feel it it could not be called a temptation but to consent there too is when we give it the reins and do not resist or pray against it therefore we christians must be armed and daily expect to be incessantly attacked in order that no one may go on insecurity and heedlessly although the devil were far from us but at all times expect and parry his blows for though I am now chaste patient kind and in firm faith the devil will this very hour send such an arrow into my heart that I can scarcely stand for he is an enemy that never desists nor becomes tired so that when one temptation ceases there always arise others and fresh ones accordingly there is no help or comfort except to run hither and take hold of the Lord's prayer and thus speak to God from the heart dear father thou hast bidden me pray let me not relapse because of temptations then you will see that they must desist and finally acknowledge themselves conquered else if you venture to help yourself by your own thoughts and counsel you will only make the matter worse and give the devil more space for he has a serpent's head which if it gain an opening into which he can slip the whole body will follow without check but prayer can prevent him and drive him back the seventh and last petition but deliver us from evil amen in the greek text this petition reads thus deliver or preservers from the evil one or the malicious one and it looks as if he was speaking of the devil as though he would comprehend everything in one so that the entire substance of all our prayer is directed against our chief enemy for it is he who hinders among us everything that we pray for the name or honor of God God's kingdom and will our daily bread a cheerful good conscience etc therefore we finally sum it all up and say dear father pray help us that we be rid of all these calamities but there is nevertheless also included whatever evil may happen to us under the devil's kingdom poverty shame death and in short all the agonizing misery and heartache of which there is such an unnumbered multitude on the earth for since the devil is not only a liar but also a murderer he constantly seeks our life and reeks his anger whenever he can afflict our bodies with misfortune and harm therefore there is nothing for us to do upon earth but to pray against this arch enemy without ceasing for unless God preserved us we should not be safe from him even for an hour hence you see again how God wishes us to pray to him also for all the things which affect our bodily interests so that we seek and expect help nowhere else except in him but this matter he has put last for if we are to be preserved and delivered from all evil the name of God must first be hallowed in us his kingdom must be with us and his will be done after that he will finally preserve us from sin and shame and besides from everything that may hurt or injure us thus God has briefly placed before us all the distress which may ever come upon us so that we might have no excuse whatever for not praying but all depends upon this that we learn also to say amen that is that we do not doubt that our prayer is surely heard and what we pray shall be done for this is nothing else than the word of undoubting faith which does not pray at a venture but knows that God does not lie to him since he has promised to grant it therefore where there is no such faith there cannot be true prayer either it is therefore a pernicious delusion of those who pray in such a manner that they dare not say from the heart yay and positively conclude that God hears them but remain in doubt and say how should I be so bold as to boast that God hears my prayer for I'm a poor sinner etc the reason for this is they regard not the promise of God but their own work and worthiness whereby they despise God and reproach him with lying and therefore they receive nothing as Saint James says chapter 1 verse 6 but let him ask in faith nothing wavering for he that wavereth is like a wave of the sea driven with the wind and tossed for let not that man think that he shall receive anything of the Lord behold such importance God attaches to the fact that we are sure we do not pray in vain and that we do not in any way despise our prayer and of section section 12 of Luther's large catechism this is a LibriVox recording all LibriVox recordings are in the public domain for more information or to volunteer please visit LibriVox.org recording by Anna Roberts the large catechism by Martin Luther translated by F. Benty and W. H. T. Dow part 4 of baptism we have now finished the three chief parts of the common Christian doctrine besides these we have yet to speak of our two sacraments instituted by Christ of which also every Christian ought to have at least an ordinary brief instruction because without them there can be no Christian although alas hitherto no instruction concerning them has been given but in the first place we take up baptism by which we are first received into the Christian church however in order that it may be readily understood we will treat it of an orderly manner and keep only to that which is necessary for us to know for how it is to be maintained and defended against heretics and sects we will commend to the learned in the first place we must above all things know well the words upon which baptism is founded and to which everything refers that is to be said on the subject namely where the Lord Christ speaks in the last chapter of Matthew verse 19 go ye therefore and teach all nations baptizing them in the name of the Father and of the Son and of the Holy Ghost likewise in St. Mark the last chapter verse 16 he that believeth and is baptized shall be saved but he that believeth not shall be damned in these words you must note in the first place that here stand God's commandment and institution lest we doubt that baptism is divine not devised nor invented by men for as truly as I can say no man has spun the ten commandments the creed and the Lord's prayer out of his head but they are revealed and given by God himself so also I can boast that baptism is no human trifle but instituted by God himself moreover that it is most solemnly and strictly commanded that we must be baptized or we cannot be saved lest anyone regarded as a trifling matter like putting on a new red coat for it is of the greatest importance that we esteem baptism excellent glorious and exalted for which we contend and fight chiefly because the world is now so full of sex clamoring that baptism and is an external thing and that external things are of no benefit but let it be ever so much an external thing here stand God's word and command which institute establish and confirm baptism but what God institutes and commands cannot be a vain but must be a most precious thing though in appearance it were of less value than a straw if hitherto people could consider it a great thing when the pope with his letters and bowls dispensed indulgences and confirmed altars and churches solely because of the letters and seals we ought to esteem baptism much more highly and more precious because God has commanded it and besides it is performed in his name for these are the words go ye baptize however not in your name but in the name of God for to be baptized in the name of God is to be baptized not by men but by God himself therefore although it is performed by human hands it is nevertheless truly God's own work from this fact everyone may himself readily infer that it is a far higher work than any work performed by a man or a saint for what work greater than the work of God can we do but here the devil is busy to dilute us with false appearances and lead us away from the work of God to our own works for there is a much more splendid appearance when a carthusian does many great and difficult works and we all think much more of that which we do and merit ourselves but the scriptures teach thus even though we collect in one mass the works of all the monks however splendidly they may shine they would not be as noble and good as if God should pick up a straw why because the person is no blur and better here then we must not estimate the person according to the works but the works according to the person from whom they must derive their nobility but insane reason will not regard this and because baptism does not shine like the works which we do it is to be esteemed as nothing from this now learn a proper understanding of the subject and how to answer the question what baptism is namely thus that it is not mere ordinary water but water comprehended in God's word and command and sanctified thereby so that it is nothing else than a divine water not that the water in itself is no blur than any other water but that God's word and command are added therefore it is pure wickedness and blasphemy of the devil that now our new spirits to mock at baptism omit it from God's word and institution and look upon it in no other way than as water which is taken from the well and then blather and say how is a handful of water to help the soul I my friend who does not know that water is water if tearing things asunder is what we are after but how dare you thus interfere with God's order and tear away the most precious treasure with which God has connected and enclosed it and which he will not have separated for the kernel in the water is God's word or command and the name of God which is a treasure greater and nobler than heaven and earth comprehend the difference then that baptism is quite another thing than all other water not an account of the natural quality but because something more noble is here added for God himself stakes his honor his power and might on it therefore it is not only natural water but a divine heavenly holy and blessed water and then whatever other terms we can praise it all on account of the word which is a heavenly holy word that no one can sufficiently extol for it has and is able to do all that God is and can do since it has all the virtue and power of God comprised in it hence also it derives its essence as a sacrament as St. Augustine also taught that is when the word is joined to the element or natural substance it becomes a sacrament that is a holy and divine matter and sign therefore we must always teach that the sacraments and all external things which God ordains and institutes should not be regarded according to the course external mask as we regard the shell of a nut but as the word of God is included therein for thus we also speak of the parental estate and of civil government if we propose to regard them in as far as they have noses eyes skin and hair flesh and bones they look like Turks and heathen and some might start up and say why should I esteem them more than others but because the commandment is added honor thy father and thy mother I behold a different man adorned and clothed with the majesty and glory of God the commandment I say is the chain of gold about his neck yay the crown upon his head which shows me how and why one must honor his flesh and blood thus and much more even you must honor baptism and esteem it glorious on account of the word since he himself has honored it both by words and deeds moreover confirmed it with miracles from heaven for do you think it was a jest that when Christ was baptized the heavens were opened and the holy ghost descended visibly and everything was divine glory and majesty therefore I exhort again that these two the water and the word by no means be separated from one another and parted for if the word is separated from it the water is the same as that with which the servant cooks and may indeed be called a bath keepers baptism but when it is added as God has ordained it is a sacrament and is called Christ baptism let this be the first part regarding the essence and dignity of the holy sacrament in the second place since we know now what baptism is and how it is to be regarded we must also learn why and for what purpose it is instituted that is what it prophets gives and works and this also we cannot discern better than from the words of Christ above quoted he that believeth and is baptized shall be saved therefore stated most simply thus that the power work profit fruit and end of baptism is this namely to save for no one is baptized in order that he may become a prince but as the words declare that he may be saved but to be saved we know is nothing else than to be delivered from sin death and the devil and to enter into the kingdom of Christ and to live with him forever here you see again how highly and precious we should esteem baptism because in it we obtain such an unspeakable treasure which also indicates sufficiently that it cannot be ordinary mere water for mere water could not do such a thing but the word does it and as said above the fact that the name of God is comprehended therein but where the name of God is there must also be life and salvation that it may indeed be called a divine blessed fruitful and gracious water for by the word such power is imparted to baptism that it is a laver of regeneration as Saint Paul also calls it Titus three five but as our would be wise new spirits assert that faith alone saves and that works and external things avail nothing we answer it is true indeed that nothing in us is of any avail but faith as we shall hear still further but these blind guides are unwilling to see this namely that faith must have something which it believes that is of which it takes hold and upon which it stands and rests thus faith clings to the water and believes that it is baptism in which there is pure salvation in life not through the water as we have sufficiently stated but through the fact that it is embodied in the word and institution of God and the name of God inheres in it now if I believe this what else is it than believing in God as in him who has given and planted his word into this ordinance and proposes to us this external thing wherein we may apprehend such a treasure now they are so mad as to separate faith and that to which faith clings and is bound though it be something external yea it shall and must be something external that it may be apprehended by the senses and understood and thereby be brought into the heart as indeed the entire gospel is an external verbal preaching in short what God does and works in us he proposes to work through such external ordinances wherever therefore he speaks yea in whichever direction or by whatever means he speaks the other faith must look and to that it must hold now here we have the words he that believeth and his baptized shall be saved to what else do they refer them to baptism that is to the water comprehended in God's ordinance hence it follows that whoever rejects baptism rejects the word of God faith and directs us thither and binds us to baptism in the third place since we have learned the great benefit and power of baptism let us see further who is the person that receives what baptism gives and profits this is again most beautifully and clearly expressed in the words he that believeth and his baptized shall be saved that is faith alone makes the person worthy to receive profitably the saving divine water for since these blessings are here presented and promised in the words in and with the water they cannot be received in any other way than by believing them with the heart without faith it profits nothing not withstanding it is in itself a divine super abundant treasure therefore this single word he that believeth affects this much that it excludes and repels all works which we can do in the opinion that we obtain in merit salvation by them for it is determined that whatever is not faith avails nothing nor receives anything but if they say as they are accustomed still baptism is itself a work and you say works are of no avail for salvation what then becomes of faith answer yes our works indeed avail nothing for salvation baptism however is not our work but God's for as was stated you must put Christ baptism far away from a bathkeeper's baptism God's works however are saving and necessary for salvation and do not exclude but demand faith for without faith they could not be apprehended for by suffering the water to be poured upon you you have not received baptism in such a manner that it benefits you anything but it becomes beneficial to you if you have yourself baptized with a thought that this is according to God's command and ordinance and besides in God's name in order that you may receive in the water the promise salvation now this the first cannot do nor the body but the heart must believe it thus you see plainly that there is here no work done by us but a treasure which he gives us and which faith apprehends just as the Lord Jesus Christ upon the cross is not a work but a treasure comprehended in the word and offered to us and received by faith therefore they do us violence by exclaiming against us as though we preach against faith while we alone insist upon it as being of such necessity that without it nothing can be received nor enjoyed thus we have these three parts which it is necessary to know concerning this sacrament especially that the ordinance of God is to be held in all honor which alone would be sufficient though it be an entirely external thing like the commandment on their thy father and thy mother which refers to the bodily flesh and blood therein we regard not the flesh and blood but the commandment of God in which they are comprehended and on account of which the flesh is called father and mother so also though we had no more than these words go ye and baptize etc it would be necessary for us to accept and do it as the ordinance of God now there is here not only God's commandment and injunction but also the promise on account of which it is still far more glorious than whatever else God has commanded and ordained and is in short so full of consolation and grace that heaven and earth cannot comprehend it but it requires skill to believe this for the treasure is not wanting but this is wanting that men apprehended and hold it firmly therefore every Christian has enough in baptism to learn and to practice all his life for he has always enough to do to believe firmly what it promises and brings victory over death and the devil forgiveness of sins the grace of God the entire Christ and the holy ghost with his gifts in short it is so transcendent that if timid nature could realize it it might well doubt whether it could be true for consider if there were somewhere a physician who understood the art of saving men from dying or even though they died of restoring them speedily to life so that they would thereafter live forever how the world would pour in money like snow and rain so that because of the throng of the rich no one could find access but here in baptism there is brought free to everyone's door such a treasure and medicine as utterly destroys death and preserves all men alive thus we must regard baptism and make it profitable to ourselves that when our sins and conscience oppress us we strengthen ourselves and take comfort and say nevertheless I am baptized but if I am baptized it is promised me that I shall be saved and have eternal life both in soul and body for that is the reason why these two things are done in baptism namely that the body which can apprehend nothing but the water is sprinkled and in addition the word is spoken for the soul to apprehend now since both the water and the word are one baptism therefore body and soul must be saved and live forever the soul through the word which it believes but the body because it is united with the soul and also apprehends baptism and as it is able to apprehend it we have therefore no greater jewel in body and soul for by it we are made holy and are saved which no other kind of life no work upon earth can attain let this suffice respecting the nature blessing and use of baptism for it answers the present purpose end of section 12 of Luther's large catechism section 13 of Luther's large catechism this is a LibriVox recording all LibriVox recordings are in the public domain for more information or to volunteer please visit LibriVox.org this recording by Anna Roberts the large catechism by Martin Luther translated by F. Benty and W. H. T. Dowl part 4 of infant baptism here a question occurs by which the devil through his sects confuses the world namely of infant baptism whether children also believe and are justly baptized concerning this we say briefly let the simple dismiss this question from their minds and refer it to the learned but if you wish to answer then answer thus that the baptism of infants is pleasing to Christ is sufficiently proved from his own work namely that God sanctifies many of them who have been thus baptized and has given them the Holy Ghost and that there are yet many even today in whom we perceive that they have the Holy Ghost both because of their doctrine and life and it is also given to us by the grace of God that we can explain the scriptures and come to the knowledge of Christ which is impossible without the Holy Ghost but if God did not accept the baptism of infants he would not give the Holy Ghost nor any of his gifts to any of them in short during this long time until this day no man upon earth could have been a Christian now since God confirms baptism by the gifts of his Holy Ghost as is plainly perceptible in some of the church fathers as Saint Bernard, Gerson, John Huss and others who were baptized in infancy and since the Holy Christian Church cannot perish until the end of the world they must acknowledge that such infant baptism is pleasing to God for he can never be opposed to himself or support falsehood and wickedness or for its promotion impart his grace and spirit this is indeed the best and strongest proof for the simple minded and unlearned for they shall not take from us or overthrow this article I believe a holy Christian church the communion of saints further we say that we are not so much concerned to know whether the person baptized believes or not for on that account baptism does not become invalid but everything depends upon the word and command of God this now is perhaps somewhat acute but it rests entirely upon what I have said the baptism is nothing else than water and the word of God in and with each other that is when the word is added to the water baptism is valid even though faith be wanting for my faith does not make baptism but receives it now baptism does not become invalid even though it be wrongly received or employed since it is not bound as stated to our faith but to the word for even though a Jew should today come dishonestly and with evil purpose and we should baptize him in all good faith we must say that his baptism is nevertheless genuine for here is what the water together with the word of God even though he does not receive it as he should just as those who unworthily go to the sacrament service receive the true sacrament even though they do not believe thus you see that the objection of the sectarians is vain for as we have said even though infants did not believe which however is not the case yet their baptism is now shown would be valid and no one should rebaptize them just as nothing is detracted from the sacrament though someone approach it with evil purpose and he could not be allowed on account of his abuse to take it a second time the self-same hour as though he had not received the true sacrament at first for that would mean to blaspheme and profane the sacrament in the worst manner how dare we think that God's word and ordinance should be wrong and invalid because we make a wrong use of it therefore I say if you do not believe then believe now and say thus the baptism indeed was right but I alas did not receive it a right for I myself also and all who are baptized must speak thus before God I come hither in my faith and in that of others yet I cannot rest in this that I believe and that many people pray for me but in this I rest that it is thy word and thy command just as I go to the sacrament trusting not in my faith but in the word of Christ whether I am strong or weak that I commit to God but this I know that he bids me go eat and drink etc and gives me his body and blood that will not deceive me or prove false to me thus we do also in infant baptism we bring the child in the conviction and hope that it believes and we pray that God may grant it faith but we do not baptize it upon that but solely upon the command of God why so because we know that God does not lie I and my neighbor and in short all men may err and deceive but the word of God cannot air therefore they are presumptuous clumsy minds that draw such inferences and conclusions as these where there is not the true faith there also can be no true baptism just as if I would infer if I do not believe then Christ is nothing or thus if I am not obedient then father mother and government are nothing is that a correct conclusion that whenever anyone does not do what he ought the thing in itself shall be nothing and of no value my dear just invert the argument and rather draw this inference for this very reason baptism is something it is right because it has been wrongly received for if it were not right and true in itself it could not be misused nor sinned against the saying is abuses none to lit said confirmatum substantium abuse does not destroy the essence but confirms it for gold is not the less gold though a harlot wear it in sin and shame therefore let it be decided that baptism always remains true retains its full essence even though a single person should be baptized and he in addition should not believe truly for God's ordinance and word cannot be made variable or be altered by men but these people the fanatics are so blinded that they do not see the word in command of God and regard baptism and the magistrates only as they regard water in the brook or in pots or as any other man and because they do not see faith nor obedience they conclude that they are to be regarded as invalid here looks a concealed seditious devil who would like to tear the crown from the head of authority and then trample it under foot and in addition pervert and bring to not all the works and ordinances of God therefore we must be watchful and well-armed and not allow ourselves to be directed nor turned away from the word in order that we may not regard baptism as a mere empty sign as the fanatics dream lastly we must also know what baptism signifies and why God has ordained just such an external sign and ceremony for the sacrament by which we are first received into the Christian church but the act or ceremony is this that we are sunk under the water which passes over us and afterwards are drawn out again these two parts to be sunk under the water and drawn out again signify the power and operation of baptism which is nothing else than putting to death the old atom and after that the resurrection of the new man both of which must take place in all our lives so that a truly Christian life is nothing else than a daily baptism once begun and ever to be continued for this must be practiced without ceasing that we ever keep purging away whatever is of the old atom and that which belongs to the new man come forth but what is the old man it is that which is born in us from atom angry hateful envious unchaste stingy lazy haughty yay unbelieving infected with all vices and having by nature nothing good in it now when we are come into the kingdom of Christ these things must daily decrease that the longer we live we become more gentle more patient more meek and ever withdraw more and more from unbelief, avarice, hatred, envy, haughtiness this is the true use of baptism among Christians as signified by baptizing with water where this therefore is not practiced but the old man is left unbridled so as to continually become stronger that is not using baptism but striving against baptism for those who are without Christ cannot but daily become worse according to the proverb which expresses the truth worse and worse the longer the worse if a year ago one was proud and avaricious then he is much prouder and more avaricious this year so that the vice grows and increases with him from his youth up a young child has no special vice but when it grows up it becomes unchaste and impure and when it reaches maturity real vices begin to prevail the longer the more therefore the old man goes unrestrained in his nature if he is not checked and suppressed by the power of baptism on the other hand where men have become Christians he daily decreases until he finally perishes that is truly to be buried in baptism and daily to come forth again therefore the external sign is appointed not only for a powerful effect but also for a signification where therefore faith flourishes with its fruits there it has no empty signification but the work of mortifying the flesh accompanies it but where faith is wanting it remains a mere unfruitful sign and here you see that baptism both in its power and signification comprehends also the third sacrament which has been called repentance as it is really nothing else than baptism for what else is repentance but an earnest attack upon the old man that is lust be restrained and entering upon a new life therefore if you live in repentance you walk in baptism which not only signifies such a new life but also produces begins and exercises it for therein are given grace the spirit and power to suppress the old man so that the new man may come forth and become strong therefore our baptism abides forever and even though someone should fall from it in sin nevertheless we always have access there too that we may again subdue the old man but we need not be again sprinkled with water for though we were put under the water a hundred times it would nevertheless be only one baptism although the operation and signification continue and remain repentance therefore is nothing else than a return and approach to baptism that we may repeat and practice what we began before but abandoned this I say lest we fall into the opinion in which we were for a long time imagining that our baptism is something past which we can no longer use after we have fallen again into sin the reason is that it is regarded only according to the external act once performed and completed and this arose from the fact that Saint Jerome wrote that repentance is the second plank by which we must swim forth and cross over after the ship is broken on which we step and are carried across when we come to the Christian Church thereby the use of baptism has been abolished so that it can profit us no longer therefore the statement is not correct or at any rate not rightly understood for the ship never breaks because as we have said it is the ordinance of God and not a work of ours but it happens indeed that we slip and fall out of the ship yet if anyone fall out let him see to it that he swim up and cling to it till he again come into it and live in it as he had formally begun thus it appears what a great excellent thing baptism is which delivers us from the jaws of the devil and makes us God's own suppresses and takes away sin and then daily strengthens the new man and is and remains ever efficacious until we pass from this estate of misery to eternal glory for this reason let everyone esteem his baptism as a daily dress in which he is to walk constantly that he may ever be found in the faith and its fruits that he suppress the old man and grow up in the new for if we would be Christians we must practice the work whereby we are Christians but if anyone fall away from it let him again come into it for just as Christ the mercy seat does not recede from us or forbid us to come to him again even though we sin so all his treasure and gifts also remain if therefore we have once in baptism obtained forgiveness of sin it will remain every day as long as we live that is as long as we carry the old man about our neck end of section 13 section 14 of luther's large catechism this is a LibriVox recording all LibriVox recordings are in the public domain for more information or to volunteer please visit LibriVox.org recording by Joseph Finkberg the large catechism by Martin Luther translated by F. Bente and W. H. T. Dau of the sacrament of the altar in the same manner as we have heard regarding holy baptism we must speak also concerning the other sacrament namely these three points what is it what are its benefits and who is to receive it and all these are established by the words by which Christ has instituted it and which everyone who desires to be a Christian and go to the sacrament should know for it is not our intention to admit to it and to administer it to those who know not what they seek or why they come the words however are these our Lord Jesus Christ the same night in which he was betrayed took bread and when he had given to us and when he had given thanks he break it and gave it to his disciples and said take eat this is my body which is given for you this do in remembrance of me after the same manner also he took the cup when he had supped gave thanks and gave it to them saying drink ye all of it this cup is the New Testament in my blood which is shed for you for the remission of sins this do ye as oft as ye drink it in remembrance of me here also we do not wish to enter into controversy and contend with the traduces and blasphemes of this sacrament but to learn first as we did regarding baptism what is of the greatest importance namely that the chief point is the word and ordinance or command of God for it has not been invented nor introduced by any man but without anyone's counsel and deliberation it has been instituted by Christ therefore just as the Ten Commandments the Lord's prayer and the creed retain their nature and worth although you never keep pray or believe them so also does this venerable sacrament remain undisturbed so that nothing is detracted or taken from it even though we employ and dispense it unworthily what do you think God cares about what we do or believe so that on that account he should suffer his ordinance to be changed why in all worldly matters everything remains as God has created and ordered it no matter how we employ or use it this must always be urged for thereby the prattling of nearly all the fanatical spirits can be repelled for they regard the sacraments aside from the word of God as something that we do now what is the sacrament of the altar answer it is the true body and blood of our Lord Jesus Christ in and under the bread and wine which we Christians are commanded by the word of Christ to eat and to drink and as we have said of baptism that it is not simple water so here also we say the sacrament is bread and wine but not mere bread and wine such as are ordinarily served at the table but bread and wine comprehended in and connected with the word of God it is the word I say which makes and distinguishes this sacrament so that it is not mere bread and wine but is and is called the body and blood of Christ for it is said achedat verbum ad elementum et ad sacramentum if the word be joined to the element it becomes a sacrament this saying of St. Augustine is so properly and so well put that he has scarcely said anything better the word must make a sacrament of the element else it remains a mere element now it is not the word or ordinance of a prince or emperor but of the sublime majesty at whose feet all creatures should fall and affirm it is as he says and accept it with all reverence fear and humility with this word you can strengthen your conscience and say if a hundred thousand devils together with all fanatics should rush forward crying how can bread and wine be the body and blood of Christ etc I know that all spirits and scholars together are not as wise as is the divine majesty in his little finger now here stands the word of Christ take eat this is my body drink ye all of it this is the new testament in my blood etc here we abide and would like to see those who will constitute themselves his masters and make it different from what he has spoken it is true indeed that if you take away the word or regard it without the words you have nothing but mere bread and wine but if the words remain with them as they shall and must then in virtue of the same it is truly the body and blood of Christ for as the lips of Christ say and speak so it is as he can never lie or deceive hence it is easy to reply to all manner of questions about which men are troubled at the present time such as this one whether even a wicked priest can minister at and dispense the sacrament and whatever other questions like this there may be for here we conclude and say even though a nave takes or distributes the sacrament he receives the true sacrament that is the true body and blood of Christ just as truly as he who receives or administers it in the most worthy manner for it is not founded upon the holiness of men but upon the word of God and as no saint upon earth yea no angel in heaven can make bread and wine to be the body and blood of Christ so also can no one change or alter it even though it be misused for the word by which it became a sacrament and was instituted does not become false because of the person or his unbelief for he does not say if you believe or are worthy you receive my body and blood but take, eat and drink this is my body and blood likewise do this namely what I now do institute, give and bid you take that is as much as to say no matter whether you are worthy or unworthy you have here his body and blood by virtue of these words which are added to the bread and wine only note and remember this well for upon these words rest all our foundation protection and defense against all errors and deception that have ever come or may yet come thus we have briefly the first point which relates to the essence of this sacrament now examine further the efficacy and benefits on account of which really the sacrament was instituted which is also its most necessary part that we may know that we should seek and obtain there now this is plain and clear from the words just mentioned this is my body and blood given and shed for you for the remission of sins briefly that is as much as to say for this reason we go to the sacrament because there we receive such a treasure by and in which we obtain forgiveness of sins why so? because the words stand here and give us this for on this account he bids me to eat and drink that it may be my own and may benefit me as a sure pledge and token yea the very same treasure that is appointed for me against my sins, death and every calamity on this account it is indeed called a food of souls which nourishes and strengthens the new man for by baptism we are first born and new but as we have said before there still remains besides the old vicious nature of flesh and blood in man and there are so many hindrances and temptations of the devil and of the world that we often become weary and faint and sometimes also stumble therefore it is given for a daily pasture and sustenance that faith may refresh and strengthen itself so as not to fall back in such a battle but become ever stronger and stronger for the new life must be so regulated that it continually increase and progress but it must suffer much opposition for the devil is such a furious enemy that when he sees that we oppose him and attack the old man and that he cannot topple us over by force he prowls and moves about on all sides tries all devices and does not desist until he finally wearies us so that we either renounce our faith or yield hands and feet and become listless or impatient now to this end the constellation is here given when the heart feels that the burden is becoming too heavy that it may here obtain new power and refreshment but here our wise spirits contort themselves with their great art and wisdom crying out and bawling how can bread and wine forgive sins or strengthen faith although they here and know that we do not say this of bread and wine because in itself bread is bread but of such bread and wine as is the body and blood of Christ and has the words attached to it that we say is verily the treasure and nothing else through which such forgiveness is obtained now the only way in which it is conveyed and appropriated to us is in the words given and shed for you for herein you have both truths that is the body and blood of Christ and that it is yours as a treasure and gift now the body of Christ can never be an unfruitful vain thing that affects or profits nothing yet however great is the treasure in itself it must be comprehended in the word and administered to us else we shall never be able to know or seek it therefore also it is vain talk when they say that the body and blood of Christ are not given and shed for us in the Lord's Supper hence we could not have forgiveness of sins in the sacrament for all of the work is accomplished and the forgiveness of sins acquired on the cross yet it cannot come to us in any other way than through the word for what would we otherwise know about it that such a thing was accomplished or was to be given us if it were not presented by preaching or the oral word whence do they know of it or how can they apprehend and appropriate to themselves the forgiveness except they lay hold of and believe the scriptures and the gospel but now the entire gospel and the article of the creed I believe a holy christian church the forgiveness of sins etc. are by the word embodied in this sacrament and presented to us why then should we allow this treasure to be torn from the sacrament when they must confess that these are the very words which we hear everywhere in the gospel and they cannot say that these words in the sacrament are of no use as little as they dare say that the entire gospel or word of God apart from the sacrament is of no use thus we have the entire sacrament both as to what it is in itself and as to what it brings in prophets now we must also see who is the person that receives this power and benefit that is answered briefly as we said above of baptism often elsewhere whoever believes it has what the words declare and bring for they are not spoken or proclaimed to stone and wood but to those who hear them to whom he says take and eat etc and because he offers and promises forgiveness of sin it cannot be received otherwise than by faith this faith he himself demands in the word when he says given and shed for you as if he said for this reason I give it and bid you eat and drink that you may claim it as yours and enjoy it whoever now accepts these words and believes that what they declare is true has it but whoever does not believe it has nothing as he allows it to be offered to him in vain and refuses to enjoy such a saving good the treasure indeed is opened and placed at everyone's door yea upon his table but it is necessary that you also claim it and confidently view it as the words suggest to you this now is the entire christian preparation for receiving this sacrament worthily for since this treasure is entirely presented in the words it cannot be apprehended and appropriated in any other way than with the heart for such a gift and eternal treasure cannot be seized with the fist fasting and prayer etc may indeed be an external preparation and discipline for children that the body may keep and bear itself modestly and reverently towards the body and blood of christ yet what is given in and with it the body cannot seize and appropriate but this is done by the faith of the heart which discerns this treasure and desires it this may suffice for what is necessary as a general instruction respecting this sacrament for what is further to be said of it belongs to another time end of section 14