OF THE SACRAMENT OF THE ALTAR (2)

Conclusion

In conclusion, since we have now the true understanding and doctrine of the Sacrament, there is indeed need of some admonition and exhortation, that men may not let so great a treasure which is daily administered and distributed among Christians pass by unheeded, that is, that those who would be Christians make ready to receive this venerable Sacrament often. For we see that men seem weary and lazy with respect to it; and there is a great multitude of such as hear the Gospel, and, because the nonsense of the Pope has been abolished, and we are freed from his laws and coercion, go one, two, three years, or even longer without the Sacrament, as though they were such strong Christians that they have no need of it; and some allow themselves to be prevented and deterred by the pretense that we have taught that no one should approach it except those who feel hunger and thirst, which urge them to it. Some pretend that it is a matter of liberty and not necessary, and that it is sufficient to believe without it; and thus for the most part they go so far that they become quite brutish, and finally despise both the Sacrament and the Word of God.

Now, it is true, as we have said, that no one should by any means be coerced or compelled, lest we institute a new murdering of souls. Nevertheless, it must be known that such people as deprive themselves of, and withdraw from, the Sacrament so long a time are not to be considered Christians. For Christ has not instituted it to be treated as a show, but has commanded His Christians to eat and drink it, and thereby remember Him.

And, indeed, those who are true Christians and esteem the Sacrament precious and holy will urge and impel themselves unto it. Yet that the simple-minded and the weak who also would like to be Christians be the more incited to consider the cause and need which ought to impel them, we will treat somewhat of this point. For as in other matters pertaining to faith, love, and patience, it is not enough to teach and instruct only, but there is need also of daily exhortation, so here also there is need of continuing to preach that men may not become weary and disgusted, since we know and feel how the devil always opposes this and every Christian exercise, and drives and deters therefrom as much as he can.

And we have, in the first place, the clear text in the very words of Christ: Do this in remembrance of Me. These are bidding and commanding words by which all who would be Christians are enjoined to partake of this Sacrament. Therefore, whoever would be a disciple of Christ, with whom He here speaks, must also consider and observe this, not from compulsion, as being forced by men, but in obedience to the Lord Jesus Christ, and to please Him. However, if you say: But the words are added, As oft as ye do it; there He compels no one, but leaves it to our free choice, answer: That is true, yet it is not written that we should never do so. Yea, just because He speaks the words, As oft as ye do it, it is nevertheless implied that we should do it often; and it is added for the reason that He wishes to have the Sacrament free, not limited to special times, like the Passover of the Jews, which they were obliged to eat only once a year, and that just upon the fourteenth day of the first full moon in the evening, and which they must not vary a day. As if He would say by these words: I institute a Passover or Supper for you which you shall enjoy not only once a year, just upon this evening, but often, when and where you will, according to every one's opportunity and necessity, bound to no place or appointed time; although the Pope afterwards perverted it, and again made a Jewish feast of it.

Thus, you perceive, it is not left free in the sense that we may despise it. For that I call despising it if one allow so long a time to elapse and with nothing to hinder him yet never feels a desire for it. If you wish such liberty, you may just as well have the liberty to be no Christian, and neither have to believe nor pray; for the one is just as much the command of Christ as the other. But if you wish to be a Christian, you must from time to time render satisfaction and obedience to this commandment. For this commandment ought ever to move you to examine yourself and to think: See, what sort of a Christian I am! If I were one, I would certainly have some little longing for that which my Lord has commanded [me] to do.

And, indeed, since we act such strangers to it, it is easily seen what sort of Christians we were under the Papacy, namely, that we went from mere compulsion and fear of human commandments, without inclination and love, and never regarded the commandment of Christ. But we neither force nor compel any one; nor need any one do it to serve or please us. But this should induce and constrain you by itself, that He desires it and that it is pleasing to Him. You must not suffer men to coerce you unto faith or any good work. We are doing no more than to say and exhort you as to what you ought to do, not for our sake, but for your own sake. He invites and allures you; if you despise it, you must answer for it yourself.

Now, this is to be the first point, especially for those who are cold and indifferent, that they may reflect upon and rouse themselves. For this is certainly true, as I have found in my own experience, and as every one will find in his own case, that if a person thus withdraw from this Sacrament, he will daily become more and more callous and cold, and will at last disregard it altogether. To avoid this, we must, indeed, examine heart and conscience, and act like a person who desires to be right with God. Now, the more this is done, the more will the heart be warmed and enkindled, that it may not become entirely cold.

But if you say: How if I feel that I am not prepared? Answer: That is also my scruple, especially from the old way under the Pope, in which a person tortured himself to be so perfectly pure that God could not find the least blemish in us. On this account we became so timid that every one was instantly thrown into consternation and said to himself: Alas! you are unworthy! For then nature and reason begin to reckon our unworthiness in comparison with the great and precious good; and then it appears like a dark lantern in contrast with the bright sun, or as filth in comparison with precious stones. Because nature and reason see this, they refuse to approach and tarry until they are prepared so long that one week trails another, and one half year the other. But if you are to regard how good and pure you are, and labor to have no compunctions, you must never approach.

We must, therefore, make a distinction here among men. For those who are wanton and dissolute must be told to stay away; for they are not prepared to receive forgiveness of sin since they do not desire it and do not wish to be godly. But the others, who are not such callous and wicked people, and desire to be godly, must not absent themselves, even though otherwise they be feeble and full of infirmities, as St. Hilary also has said: If any one have not committed sin for which he can rightly be put out of the congregation and esteemed as no Christian, he ought not stay away from the Sacrament, lest he may deprive himself of life. For no one will make such progress that he will not retain many daily infirmities in flesh and blood.

Therefore such people must learn that it is the highest art to know that our Sacrament does not depend upon our worthiness. For we are not baptized because we are worthy and holy, nor do we go to confession because we are pure and without sin, but the contrary because we are poor miserable men and just because we are unworthy; unless it be some one who desires no grace and absolution nor intends to reform.

But whoever would gladly obtain grace and consolation should impel himself, and allow no one to frighten him away, but say: I, indeed, would like to be worthy, but I come, not upon any worthiness, but upon Thy Word, because Thou hast commanded it, as one who would gladly be Thy disciple, no matter what becomes of my worthiness. But this is difficult; for we always have this obstacle and hindrance to encounter, that we look more upon ourselves than upon the Word and lips of Christ. For nature desires so to act that it can stand and rest firmly on itself, otherwise it refuses to make the approach. Let this suffice concerning the first point.

In the second place, there is besides this command also a promise, as we heard above, which ought most strongly to incite and encourage us. For here stand the kind and precious words: This is My body, given for you. This is My blood, shed for you, for the remission of sins. These words, I have said, are not preached to wood and stone, but to me and you; else He might just as well be silent and not institute a Sacrament. Therefore consider, and put yourself into this YOU, that He may not speak to you in vain.

For here He offers to us the entire treasure which He has brought for us from heaven, and to which He invites us also in other places with the greatest kindness, as when He says in St. Matthew 11, 28: Come unto Me, all ye that labor and are heavy laden, and I will give you rest. Now it is surely a sin and a shame that He so cordially and faithfully summons and exhorts us to our highest and greatest good, and we act so distantly with regard to it, and permit so long a time to pass [without partaking of the Sacrament] that we grow quite cold and hardened, so that we have no inclination or love for it. We must never regard the Sacrament as something injurious from which we had better flee but as a pure wholesome, comforting remedy imparting salvation and comfort, which will cure you and give you life both in soul and body. For where the soul has recovered, the body also is relieved. Why, then, is it that we act as if it were a poison, the eating of which would bring death?

To be sure, it is true that those who despise it and live in an unchristian manner receive it to their hurt and damnation; for nothing shall be good or wholesome to them, just as with a sick person who from caprice eats and drinks what is forbidden him by the physician. But those who are sensible of their weakness, desire to be rid of it and long for help, should regard and use it only as a precious antidote against the poison which they have in them. For here in the Sacrament you are to receive from the lips of Christ forgiveness of sin which contains and brings with it the grace of God and the Spirit with all His gifts, protection, shelter, and power against death and the devil and all misfortune.

Thus you have, on the part of God, both the command and the promise of the Lord Jesus Christ. Besides this, on your part, your own distress which is about your neck, and because of which this command, invitation and promise are given, ought to impel you. For He Himself says: They that be whole need not a physician, but they that be sick; that is, those who are weary and heavy-laden with their sins, with the fear of death temptations of the flesh and of the devil. If therefore, you are heavy-laden and feel your weakness, then go joyfully to this Sacrament and obtain refreshment, consolation, and strength. For if you would wait until you are rid of such burdens, that you might come to the Sacrament pure and worthy, you must forever stay away. For in that case He pronounces sentence and says: If you are pure and godly, you have no need of Me, and I, in turn, none of thee. Therefore those alone are called unworthy who neither feel their infirmities nor wish to be considered sinners.

But if you say: What, then, shall I do if I cannot feel such distress or experience hunger and thirst for the Sacrament? Answer: For those who are so minded that they do not realize their condition I know no better counsel than that they put their hand into their bosom to ascertain whether they also have flesh and blood. And if you find that to be the case, then go, for your good, to St. Paul's Epistle to the Galatians, and hear what sort of a fruit your flesh is: Now the works of the flesh (he says [chap. 5, 19ff.]) are manifest, which are these: Adultery fornication uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revelings, and such like.