242 As we have heard about Holy Baptism, we must also speak about the other Sacrament, namely the three parts: What it is, what it is good for, and who is to receive it. And all this is founded on the words by which it was instituted of Christ, which also every one ought to know who would be a Christian and go to the sacrament. For it is not our purpose to provide and to give to those who do not know what they are seeking or why they are coming. But the words are these:
Our Lord Jesus Christ, on the night he was betrayed, took bread, gave thanks and broke it, and gave it to his disciples, saying, "Take this, eat; this is my body, which is given for you.
Memory. In the same way he took the cup after supper, gave thanks, and gave it to them, saying, "Receive, all of you, and drink from it; this cup is the New Testament in my blood, which is poured out for you for the remission of sins; do this, as often as you drink it, in remembrance of me. Matth. 26, 26. ff. Marc. 14, 22. ff. Luc. 12, 19. ff. 1 Cor. 11, 23. ff.
243 Neither do we want to get into fights with the blasphemers and desecrators of this sacrament, but first of all learn that the power lies in it, just as in baptism, namely, that the most important thing is God's word and order or command. For it is neither devised nor instituted by any man, but instituted by Christ without any counsel or deliberation. The-
Just as the Ten Commandments, the Lord's Prayer and the faith remain in their essence and dignity, even if you never keep them, pray them or believe them; so also this venerable sacrament remains unchanged, so that nothing is broken off or taken away from it, even if we use and treat it unworthily. What do you think, that God asks about our actions or faith, that he should change his order for the sake of it? In all worldly things, let everything remain as God created and ordered it, and let God be how we use and treat it. This must always be done, for in this way one can repel almost all of the evil spirits, for they regard the sacraments apart from God's word as a thing that we do.
244 What then is the sacrament of the altar? Answer: It is the true body and blood of the Lord Christ in and under the bread and wine, commanded by Christ's word for us Christians to eat and drink. And as it was said of baptism that it is not bad water, so we also say here that the sacrament is bread and wine, but not bad bread and wine, as one usually carries to the table, but bread and wine taken in God's word and bound to it.
The word, I say, is what makes and distinguishes this sacrament, that it is not bread and wine, but the body and blood of Christ; for it is called: Accedat verbum ad elementum et fit sacramentum: When the word comes to the external thing, it becomes a sacrament. This saying of St. Augustine is so true and well spoken that he could hardly have said a better one. The word must make the element a sacrament; if not, it remains a mere element. Now it is not the word of a prince or emperor, but of the high majesty and order, before which all creatures should fall at the feet and say yes, that it is as he says, and accept it with all honor, fear and humility. From the word you can strengthen your conscience and speak: If a hundred thousand devils with all their enthusiasts come here, how can bread and wine be the body and blood of Christ? I know that all the spirits and scholars in a heap are not so wise as the divine Majesty in the
smallest finger. Now Christ's word stands here: "Take, eat, this is my body; drink from it, all of you, this is the New Testament in my blood" etc. There we stay with and want to look at them, who will master him and do differently than he has spoken. This is true, if you do the word of it, or look at it without the word, you have nothing but bread and wine. But if they abide in it, as they ought and must, it is, according to them, truly Christ's body and blood. For as Christ's mouth speaketh and speaketh, so is it, that he cannot lie nor deceive.
246 Therefore it is easy to answer all kinds of questions, so that one is now concerned, as this: Whether also a wicked priest could take and give the sacrament, and what is more of the same. For then we conclude and say: Although a wicked man takes or gives the Sacrament, he takes the true Sacrament, that is, Christ's Body and Blood, just as much as he acts it in the most worthy manner. For it is not based on human holiness, but on the Word of God. And just as no saint on earth, indeed no angel in heaven, can make the bread and wine Christ's body and blood, so no one can change or alter it, even if it is misused. For because of the person or unbelief the word does not become false, by which it has become and is instituted a sacrament. For he saith not, If ye believe, or be worthy, ye have my body and blood: but, Take, eat, and drink, this is my body and blood: that I now do, appoint, give you, and command you to take. This is what is said: God gives, you are unworthy or worthy, so here you have his body and blood by virtue of these words, which came with the bread and wine. Mark this and keep it well, for on these words stands all our foundation, protection and defense against all error and seduction that have ever come or may yet come.
247 Thus we have recently completed the first part, which concerns the essence of this sacrament. Now see also the power and benefit for which the sacrament is finally instituted, which is also the most necessary thing, that one may
know what we are to seek and get there. This is clear and easy from the words: "This is my body and blood, given and poured out for you for the remission of sins"; this is recently said: "Therefore we go to the sacrament, that we may receive such treasure, through and in which we may obtain remission of sins. Why is that? Because the words stand there and give us such things. For this cause he calleth me to eat and drink, that it may be mine, and that it may profit me for a certain pledge and token, even the same good that is set apart for me against my sin, death, and all unhappiness.
248 Therefore it is called food for the soul, which nourishes and strengthens the new man; for through baptism we are first born again. But in addition, as has been said, the old skin remains in the flesh and blood of man; there is so much hindrance and temptation from the devil and the world that we often grow tired and weary and sometimes stumble. Therefore it is given for daily pasture and feeding, that the faith may recover and be strengthened, that it may not fall back in such a struggle, but may always grow stronger and stronger. For the new life is to be done in such a way that it always increases and continues. But it must suffer much in return. For the devil is such an angry enemy; when he sees that we are going against him and attacking the old man, and he cannot overpower us, he creeps and prowls around on every side, tries all arts and does not let up, until at last he makes us tired, so that we either let our faith go, or our hands and feet go, and we become unenthusiastic or impatient. Now the consolation is given: when the heart feels such that it wants to become too heavy, that it fetches new strength and refreshment here.
But here our clever minds, with their great art and cleverness, are twisted, crying out and rumbling: How can bread and wine forgive sin or strengthen faith, when they hear and know that we do not say such things of bread and wine, as in itself bread is bread, but of such bread and wine as is Christ's body and blood, and has the words with it. The same, say
We, is ever the treasure and no other, by which such forgiveness is acquired. Now it is brought and appropriated to us in no other way than in the words: "Given and shed for you". For therein thou hast both that it is Christ's body and blood, and that it is thine as a treasure and gift. Now Christ's body cannot be an unfruitful, futile thing that neither creates nor benefits. But as great as the treasure is in itself, so it must be put into the word and given to us; otherwise we would not be able to know nor seek it.
(250) Therefore it is nothing to say that Christ's body and blood were not given or shed for us in the Lord's Supper, and therefore we cannot have forgiveness of sins in the sacrament. For although the work was done on the cross and the forgiveness of sin was obtained, it cannot come to us in any other way than through the Word. Otherwise, how would we know that this has happened or that it has been given to us, unless it is preached or spoken? How do they know it, or how can they take hold of forgiveness and bring it to themselves, if they do not keep and believe the Scriptures and the gospel? Now the whole gospel and the article of faith: I believe a holy Christian church, forgiveness of sins etc., is put into this sacrament by the word and presented to us: why then should we let such treasure be torn out of the sacrament, if they must confess that these are the very words which we hear everywhere in the gospel, and indeed as little as they can say that these words in the sacrament are of no use, so little they may say that the whole gospel or word of God is of no use apart from the sacrament.
So now we have the whole sacrament, both what it is in itself and what it brings and benefits. Now we must also see who the person is who receives such power and benefit. This is in a nutshell, as is often said above about baptism and elsewhere: Whoever believes these things, what the words are and what they bring. For they are not spoken or proclaimed to stone or wood, but to those who hear them, to whom he says, "Take and eat" etc. And because he has brought mountains-
If the Lord offers and promises the remission of sin, it cannot be received in any other way than through faith. Such faith he himself demands in the word when he says: "Given for you and poured out for you. As if he were to say, "For this reason I give it to you and command you to eat and drink, that you may receive it and enjoy it. Whosoever therefore shall let these things be told him, and shall believe that they are true, hath it: but whosoever believeth not hath nothing, as he that letteth them be told him in vain, and will not enjoy such wholesome good. The treasure has been opened and laid at every man's door, even on the table; but it is necessary that you also accept it, and certainly hold to it, as the words give you.
This is now the whole Christian preparation to receive this sacrament worthily; for since such treasure is presented entirely in words, it cannot be grasped and received in any other way than with the heart; for with the fist one will not grasp such a gift and eternal treasure. Fasting and prayer etc. may well be an outward preparation and child's exercise, that the body may keep and give itself reverently and chastely to the body and blood of Christ; but that which is given therein and thereby cannot be grasped by the body, nor brought to itself. But faith doeth it of the heart, when it knoweth and desireth such treasure. That is enough, as much as is necessary for the common instruction of this sacrament; for what more is to be said of it belongs to another time.
In the end, because we now have the right understanding and doctrine of the sacrament, there is also a need for an admonition and encouragement, so that we do not let such a great treasure, which is daily acted upon and distributed among Christians, pass by in vain; that is, that those who want to be Christians should send themselves to receive the reverend sacrament often. For we see that people are lax and lazy about it, and there is a large number of those who hear the gospel, who, because the pope's deed is gone, that we are freed from his constraint and commandment, go without the sacrament for a year, two or three, and longer, as if they were such strong Christians that they do not care.
and some are hindered and deterred by the fact that we have taught that no one should go to it without feeling hunger and thirst, which drives them. Some pretend that it is free and not necessary, and that it is enough that they believe otherwise; and so they come to the point that they become quite crude and finally despise both the sacrament and God's word.
254 Now it is true what we have said, that no one should be forced or compelled, lest a new murder of souls be committed. But let it be known, nevertheless, that such people are not to be considered Christians who abstain from the sacrament for so long a time, for Christ did not appoint it to be treated as a spectacle, but commanded his Christians to eat and drink it, and to remember him by it. And they that are true Christians, and hold the sacrament dear and worthy, ought well to drive themselves to it, and to go to it; but that the simple and weak, who would gladly be Christians, may be the more provoked to consider the cause and necessity which should drive them, we will speak a little of this. For as in other matters concerning faith, love and patience, it is not enough to teach and instruct alone, but also to exhort daily; so also here it is necessary to persevere with preaching, so that one does not become despondent or discouraged, because we know and feel how the devil always opposes such things and all Christianity and, as much as he can, hurries and drives away from them.
255 And first, we have the bright text in the words of Christ: "Do this in remembrance of me. These are words that tell us and command us, by which those who want to be Christians are commanded to enjoy the sacrament. Therefore, whoever wants to be Christ's disciple, with whom he is speaking here, think and hold himself to this, not out of compulsion, as if urged by men, but for the obedience and favor of the Lord Christ. But if you say, "It is written, 'As often as you do it,'" he never compels anyone, but leaves it at his own discretion. Answer: It is true, but it is not written that one should never do it; yes, because he speaks the very words:
"As often as you do it" is nevertheless included, that it should be done often, and is therefore added, that he wants to have the sacrament free, not bound to a special time, like the Jewish paschal lamb, which they had to eat every year only once, and just on the fourteenth day of the first full moon of the evening, and not exceed a day, Deut. 9, 5. As he wanted to say with that: I appoint for you a paschal feast or supper, which you are not to eat just this evening of the year once, but often, when and where you want, according to each one's opportunity and need, not bound to any place or certain time; although the pope later reversed this and made it a Jewish feast again.
256 So you see that freedom is not left as if it were to be despised. For that is what I call despising, when one goes so long and has no other hindrance, and yet never desires it. If thou wilt have such liberty, have as much liberty that thou be not a Christian, and mayest not believe nor pray; for this is Christ's commandment as well as this. But if thou wilt be a Christian, thou must at times do and obey this commandment enough; for such a commandment should ever move thee to strike within thyself, and think, Behold, what manner of Christian am I? If I were, I would ever long a little for that which my Lord hath commanded to be done.
257 Because we are so alien to it, it is easy to see what kind of Christians we were in the papacy, when we went without desire and love out of the pure compulsion and fear of human commandment, and never considered Christ's commandment. But we neither compel nor urge anyone, nor may anyone do it for us as a service or favor. But this shall provoke thee, and compel thyself, that he may have it, and please him. People should not be coerced into faith or into any good work. We do no more than tell and exhort what you should do, not for our sake but for yours. He entices and provokes thee: if thou wilt despise such things, answer for them thyself. Now this is the first thing, especially for the cold and careless,
that they consider and awaken themselves. For this is certainly true, as I have experienced with myself and as everyone will find with himself, when one thus withdraws from it, that from day to day one becomes more and more raw and cold, and is completely caught up in the wind; otherwise one must ever question and confront oneself with the heart and conscience as a man who would gladly stand right with God. The more this happens, the more the heart is warmed and inflamed so that it does not grow cold.
But sayest thou, How then, when I feel that I am not skillful? Answer: This is also my challenge, especially from the old way of life under the pope, when we were so hard-pressed that we would be completely pure, and God would not find a single thing to do with us; from this we have become so shy that everyone is quickly horrified and says, "Oh, my, you are not worthy. For then nature and reason begin to reckon our unworthiness against the great precious thing; there it is found as a dark lantern against the bright sun, or dung against precious stones; and because it sees such things, it will not go up, and waits until it is sent, so long that one week brings another, and half a year another. But if thou wilt look upon this, how pious and pure thou art, and wilt work so that nothing shall bite thee, thou must never come near. For this reason, people are to be distinguished here. For those who are impudent and wild are to be told to stay away, for they are not fit to receive forgiveness of sin, as they do not desire it, and do not like to be righteous. But the others, if they are not such rough and loose people, and would gladly be pious, let them not depart from it, though they be otherwise weak and infirm. As St. Hilarius also said: "If a sin is not done in such a way that one can be expelled from the congregation and considered an unchristian, one should not remain from the sacrament, lest he deprive himself of life. For no one will come so far as not to retain many daily infirmities in the flesh and blood.
259 Therefore such people should learn that the highest, best art is that one knows that
Our sacrament is not based on our worthiness, for we are not baptized as those who are worthy and holy, nor do we come to confession as if we were pure and without sin, but as poor, miserable people, and for this very reason that we are unworthy; unless such a one does not desire grace and absolution, nor thinks to amend. It would be such a one who did not desire mercy and absolution, nor thought to amend. But he who would gladly have grace and consolation, let him do it himself, and let no one be put off by it, and so speak: I would gladly be worthy, but I come to no worthiness, but upon thy word that thou hast commanded it, as he that would gladly be thy disciple; let my worthiness remain where it can. But it is hard; for this is always in our way, and hinders our looking more to ourselves than to Christ's word and mouth. For nature would like to act in such a way that she would certainly want to stand on her own feet; if not, then she does not want to go up. That is enough of the first part.
(260) Secondly, there is also a promise above the commandment, as we have heard above, which is to provoke and drive us most strongly; for there are the kind, sweet 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 preached to no stick nor stone, but to me and to you; otherwise he would be just as silent, and would not institute a sacrament; therefore think and bring yourself also into "you," that he speak not to you in vain.
For he offers us all the treasure that he has brought us from heaven, and he also entices us in the most friendly way, as he says, Matth. 11, 28: "Come to me, all you who are weary and burdened, and I will give you rest. Now it is a sin and a disgrace that he so earnestly and faithfully demands and exhorts us to our highest and best good, and that we place ourselves so alien to it and go so long until we grow cold and hardened that we have neither desire nor love for it. One must not regard the sacrament as a harmful thing that one should run from, but as a vain healing, comforting medicine that helps you.
and give life, both to soul and body. For where the soul is healed, there is the body also helped: how then do we put ourselves to it, as if it were a poison, wherewith one eateth death? It is true that those who despise it and live unchristianly take it to their harm and condemnation; for to such nothing shall be good nor wholesome, even as to a sick person who eats and drinks out of spite, which is forbidden him by the physician. But to those who feel their weakness and would like to be rid of it and desire help, they should not regard and use it otherwise than as a delicious antidote to the poison they have with them. For here you shall receive in the sacrament out of Christ's mouth forgiveness of sin, which has with it and brings with it God's grace and Spirit, with all His gifts, protection, protection and power, against death and the devil and all calamities.
262 Therefore you have both the commandment and promise of God, the Lord Christ, and for your own sake you should be driven by your own distress, which is on your neck, for the sake of which this commandment, curse and promise is made. For he himself says, Matth. 9, 12: "The strong have no need of a physician, but the sick," that is, those who are weary and burdened with sin, fear of death, temptation of the flesh and the devil. Therefore, if you are burdened and feel your weakness, go cheerfully and be refreshed, comforted and strengthened. For if thou wilt wait until thou art rid of these things, that thou mayest come to the sacrament pure and worthy, thou must abide therein for ever: for then he passeth judgment, saying, If thou be pure and pious, thou needest nothing of me, and I of thee nothing. Therefore those alone are called unworthy who do not feel their infirmities, nor want to be sinners.
263. But sayest thou, How then shall I do to him, if I cannot feel such need, nor feel hunger and thirst for the sacrament? Answer: To those who are so minded that they do not feel, I know no better advice than that they should reach into their bosom, even if they have flesh and blood. If you find this, go to St. Paul's Epistle to the Galatians, Cap. 5, 19, 20, and listen to what your
Flesh for a little fruit. "But the works of the flesh are manifest," saith he, "as they are adultery, fornication, uncleanness, lasciviousness, idolatry, sorcery, enmity, strife, zeal, wrath, strife, dissension, sectaries, hatred, murder, drunkenness, eating, and such like." Therefore, if thou feelest it not, believe the scriptures, which shall not lie unto thee, as thy flesh knoweth better than thou knowest thyself. Yes, St. Paul further concludes to the Romans, Cap. 7, 18: "For I know that in me, that is, in my flesh, dwelleth no good thing." If St. Paul may speak of his flesh in this way, we do not want to be any better or holier. But that we do not feel it is so much the worse; for it is a sign that there is a leprous flesh, which does not feel and yet rages and devours. But as I said, if you are so dead, believe the scriptures that judge you. And in sum, the less you feel your sin and infirmity, the more reason you have to go and seek help and remedy.
Second, look around you to see if you are in the world, or if you do not know, ask your neighbors. If you are in the world, do not think that there will be a lack of sins and misery. Then only begin and stand as if thou wouldest become devout and abide in the gospel, and see whether no one will become an enemy to thee, or do harm, wrong, or violence, or give cause to sins and iniquity. If thou hast not experienced it, let the Scriptures tell thee, which everywhere give such praise and testimony to the world.
You will also have the devil around you, whom you will not completely subdue, because our Lord Christ Himself could not avoid it. What then is the devil? Nothing else but, as the Scriptures call him, a liar and a murderer, John 8:44; a liar to deceive the heart from the word of God and to blind it, so that you will not feel your need nor be able to come to Christ; a murderer who will not allow you to live for an hour. If you should see how many knives, spears, and arrows are aimed at you every moment, you should be glad as often as you could to the
Sacrament. But that one goes there so surely and carelessly does nothing but that we neither think nor believe that we are in the flesh and in the evil world, or under the devil's kingdom. Therefore try and practice these things well, and go only into thyself, or look around a little, and keep only to the Scriptures. If then you feel nothing, you have all the more need to complain to both God and your brother. Then let yourself be advised and pray for yourself, and only do not let go until the stone comes from your heart, then the need will be found, and you will realize that you are twice as low as another poor sinner, and much more in need of the sacrament against misery, if you, unfortunately, do not see whether God will give you mercy, so that you feel it more and become hungrier for it; especially because the devil is so persistent with you and keeps on you without ceasing, where he catches you and kills your body and soul. and body, that you cannot be safe from him for an hour. How soon would he have brought you suddenly into misery and distress, when you least understand it?
Let this be said as an admonition, not only for us old and great, but also for the young people, who are to be raised in Christian doctrine and understanding; for in this way it would be all the easier to teach the Ten Commandments, the faith, and the Lord's Prayer to the young, so that they would receive them with joy and earnestness, and thus practice and become accustomed to them from their youth. For it has almost happened to the ancients that these and other things cannot be preserved, so raise up the people who are to come after us and enter into our ministry and work, so that they may also educate their children fruitfully, so that God's Word and Christianity may be preserved. Therefore, let every householder know that he is obligated by God's command and commandment to teach his children, or have them learn, what they should be able to do. For since they have been baptized and received into Christianity, they should also enjoy such fellowship of the sacrament, so that they may serve us and become useful; for they must all help us to believe, love, pray and fight against the devil.