The first sermon.
1 Cor. 11, 23-26.
I have received it from the Lord, which I have given you. For the Lord Jesus, on the night that he was betrayed, took bread, and gave thanks, and brake it, and said, Take, eat; this is my body which is broken for you: this do in remembrance of me. The same also the cup, after supper, saying, This cup is the new testament in my blood: as often as ye drink it, do it in remembrance of me. For as often as ye eat of this bread, and drink of this cup, ye shall proclaim the death of the Lord, until he come.
Of the Most Reverend Sacrament.
1. Since, according to ancient custom, more people go to the holy sacrament at this time than at any other time of the year, and since necessity does not require that a certain day be set aside for preaching about the holy sacrament or the Lord's Supper, and for teaching the young people, we will now take before us the text of St. Paul, which you have heard read; Let us now take before us the text of St. Paul, which you have heard read and from which you have understood that such a manner was not ordained nor made by man, but was appointed by the Lord Christ Himself on the night He was betrayed, for the special high consolation of His disciples and all Christians, that it should be His testament, and because He was now about to depart from the world, His last (farewell).
2 Therefore it behooves us Christians to regard such a testament as a great treasure, and to take all joy and comfort from it, and to find it often and gladly. In this way we do justice to the last will and testament of our Lord Christ. For his commandment is written plainly, that it shall be done. Those who are Christians will obey this command until the last day, and will seek such comfort often and gladly, and will not grow weary of it until he, the dear Lord, who has made this testament himself, has given it to us.
*Held on Wednesday after Easter 1534 in the presence of John Ernst, the younger prince, as he received Holy Communion with his court servants.
will come from heaven and judge the living and the dead.
3. in the past in the papacy we were deterred by the fact that Paul says: "He who receives it unworthily receives it for judgment. For it has not been properly taught what it is to receive unworthily. Hence the dishonor of the holy sacrament arose, that people feared it as if it were a poison; therefore it was no longer called a food of comfort, but a harmful food. The false preachers have been guilty of this, and we have earned it with our ingratitude. For because Christ meant it so warmly, and we, on the other hand, have been so lazy, lax, and ungrateful, it has happened to us that joy has been turned into sadness, comfort into weeping, and help into harm. Why have we so shamefully despised such great goods?
(4) The same thing is happening now with the sacramentalists, who have made a dangerous noise in the church about the sacrament, and have directed the people to it, as if there were no more than wine and bread. Christians must be deprived of the comfort that our Lord Christ gave to His Church in this Sacrament. Therefore, we should beware of them, lest it happen to us as it did before in the papacy. Finally, it came to pass that the sacrament,
the comforting food, which everyone should have a desire and love for, has been dealt with in the sermons in such a way that people have gone to it with trembling and fear, and everyone has feared it more than they have received comfort from it.
(5) For the sermon was thus, that one should first confess sin purely, and do enough for it. Then we were pointed to an impossible thing. When we felt that we were not pure in all things, and therefore not worthy of such food, we feared that we would not be worthy to go. So it happened in general that no one liked to go to it. For everyone had to fear that he would get death there, or, as Paul calls it, eat judgment. First of all, this is a miserable act in itself, that people have been deprived of this comforting sacrament, and everyone has been afraid of it.
(6) But the pope went on, and made things worse, because the people shied away from this sacrament, and he forced them by force to go at least once a year. For whoever did not want to go to the sacrament annually, he put under ban; and yet only gave a form (as it is called), contrary to the expressed command of our dear Lord Jesus Christ, who not only said to eat his testament, that is, his body and blood, with, with or under the bread, but also to drink from the cup of his blood. But the pope has trampled such a command underfoot, and still today condemns as heresy whoever takes the Lord's Supper under both forms completely, as Christ, our dear Lord, has instituted and commanded. This is a miserable abomination and a terrible communion, since one went to it unwillingly, and yet had to do it. And what is still more serious, such a supper must be taken in a different way than Christ instituted and commanded it to be taken.
(7) Then think what delight you might have in such food or drink as one would thrust into you against your will and pour into you by force. It is as if a sick person, who does not like the smell of wine, wanted to pour wine over his body.
What joy or pleasure should he have in such drinking? Thus the reverend sacrament has not been able to produce any fruit among the people under the papacy. Because it was received with such an opinion that the hearts had to conclude: You are not pure, you are not worthy of this food, you cannot enjoy it properly; and yet you had to do it, or suffer the ban as disobedient children of the church: it is easy to assume that there was neither comfort nor joy in it.
After that the pope continued with the supper of our Lord Jesus Christ and his will, and made it a fair for the deceased souls, so that few masses were held for their own devotion, only for the sake of money and prebends. That is, I think, yes, this sacrament acted beyond measure abominably. And I think that if the papacy had remained in its dignity longer and the dear gospel had not come, it would have been taken from the living and used only for the dead. For we old people have well experienced what a splendor the masses of the soul have become everywhere.
(9) For this reason, I wanted to remember it now, so that it might be seen how highly God has punished the ungrateful world, that he has seen the pope leave only one figure (as they call it); and yet the same has been so darkened that the people have gone as to a work that they do not enjoy, but have to fear a terrible judgment and wrath of God.
10 After this, the pope made a plaster out of the mass, which was to be put over all kinds of misfortune and illness. Let us not forget this example, but for the sake of God, let us see to it that we do not become such despisers, but have pleasure and love for the Lord's Supper and receive it gladly, so that it remains in a right mind and right custom.
(11) For, tell me, is it not exceedingly kind of the Lord to pour out his heart against his disciples in this way, and
Says: "Take and eat, this is my body. Take and drink of it, all of you; this is my blood of the new testament." Do this alone, that you may remember me, and not forget me; and do it not once alone, but often, and until the last day. If then the dear Christ would gladly preserve his memory, knowledge and faith by his supper and testament, so that he would not be strangled in our hearts. Therefore institute this supper, that it may remain forever, and that his death, by which we are purged from sins and all eternal miseries, may be remembered forever.
(12) But this is spoken kindly, not poisonously nor angrily, yes, much more kindly than a father can speak to his son. For it is all because of this, he says, that you should not forget me. He would therefore gladly form this memory in the ears, mouth and heart of all of us, so that his holy suffering would not be forgotten, as he suffered, died and rose again from death for our sake. He wanted this to remain in the hearts of his Christians forever, because there are always other and young people growing up. This requires not only that they be taught the Word, so that they may learn to know Christ their Savior and also be saved; but that they be kept in such outward worship, so that they may always have cause to praise and take comfort in their Savior and Redeemer Christ. For this is the purpose of the Lord with such an institution of his will. Therefore we should not grow weary of such remembrance. Where good friends come together, they can sit and talk together all night and forget to sleep. Why should we tire of preaching and learning how much our dear Lord Christ has bought us?
Now this sacrament or communion is not instituted for the sole purpose of praising Christ. For he may well say: I do not need your praise, I can well do without you, nevertheless remain the Son of God, you praise me or not; I become neither better nor worse by your praise. But also because we have such a testa
and the Lord's Supper, and it shall be well with us. For behold the words. He hands the bread, saying, "Take and eat; this is my body, which is given for you." Then he hands the cup, saying, "Drink from it, all of you; this is my blood of the New Testament, which is poured out for you and for many for the remission of sins."
14 First of all, let this be the greatest comfort to all Christians, that they may hear that the body of the Lord Christ was given for them, and that his blood was shed for their sins. For whoever believes this, it is impossible that he should allow sin or anything else to be impugned. Because he knows that this treasure, that his sin might be put away, is far more and greater than his sin.
(15) But Christ does not stop at the comfort which is thus publicly given in the word; he gives you his body to eat with the bread and his blood to drink with the wine, as the words clearly imply, if the devil should be sorry; so that you may receive such body and blood for your person, that it may be yours and be your own, just as you receive it for yourself with your mouth and not for another. For this is also the primary reason why each one believes that Christ suffered for him and not only for St. Peter, St. Paul and other saints. This is what Christ wanted to assure every Christian in his testament, since each one receives and enjoys such a testament for himself, that is, the body of Christ and his blood.
(16) Therefore it is not unjustly said that in this sacrament one may obtain and receive forgiveness of sins. For where Christ is, there is forgiveness of sins. Here is his body and blood, according to his words. Whoever then receives it, eats and drinks it, and believes that the body of the Lord Christ was given for him and that his blood was shed for the forgiveness of sins, should he not have forgiveness of sins? This is a fruit, and the greatest and best that we have in this testament.
The other fruit is that it is necessary for Christianity to remain united and to have one faith and doctrine. So that Christians may be on the same level, they must not come together alone.
in the sermon, hearing one word, thereby being called to one faith, and all at the same time holding to one head; but they must also come home to one table and eat and drink with one another.
(18) By listening to the sermon, it may well happen that one hears me now who is hostile to me from the heart. Therefore, although the gospel keeps Christians together and makes them of the same mind, the Lord's Supper does even more (although hypocrites are also found), since every Christian confesses publicly and for himself what he believes. There the unbelievers *) separate themselves; and those who are equal in faith, with one hope and heart toward the Lord, come together. This is a very necessary thing in the church, so that they are drawn together, and there is no division in the faith. That is why in Latin it is called communionem, a fellowship, and those who do not want to be like the other Christians in faith, doctrine and life, excommunicatos, as those who are unequal in doctrine, words, mind and life, and therefore should not be tolerated in the group that is of one mind, lest they also separate and make division **). The holy sacrament serves to keep Christ's house together.
(19) Hence the ancient teachers had his thoughts, saying, Christ therefore used bread and wine for his supper, that as many grains have each its own body and form, and are ground together, and become one bread: so every man is a distinct person and a separate creature; but because we are all partakers of one bread in the sacrament, we are all one bread and body, 1 Cor. 10. For there is one faith, one confession, one love, and one hope. So in wine there are many bunches of grapes and many little berries, each having its own body and form; but as soon as they are squeezed out and become wine, there is no inequality in the wine, but it is one, fine, beautiful juice: so Christians also should be.
*) a b c have: Unequal. D. Red. **) a b c have: columnar. D. Red.
This is how the ancients interpreted it, and it is not wrong. For this" is the purpose of the sacrament, that it may keep Christians together in one mind, doctrine and faith, so that each one may not be a peculiar grain of his own, and make his own doctrine and peculiar faith.
20 As the devil does not celebrate, and would gladly tear apart such unity and equality. For he knows well what harm will come to him if we all believe the same thing and hold to one head. That is why he challenges one here and another there with false faith, with despair, with erroneous, false thoughts, that one does not believe correctly in the sacrament and other articles, and that he could cause a separation. Even though it will not be otherwise, there must be aversions, one should always defend oneself, so that he does not separate us. If he or she does not want to remain and separate from us in the doctrine of the sacrament or other things, let us nevertheless keep together, so that, as one is minded toward Christ in faith and hope, the other may also be so minded. But this can never be, unless there is equality in doctrine.
This is one thing, that our dear Lord Jesus has so cordially instituted the sacrament for the preservation of unity in doctrine, faith, and life. Outwardly we cannot be equal, for there are unequal estates. If we are to lead them rightly, unequal works must follow. A peasant lives differently from a prince, and goes about with different works. A woman of the house does different things than a maid. Such a difference must remain in the outward life. But in Christ there is neither woman nor man, neither ruler nor peasant, but they are all called believers in Christ. For the same gospel, promise and faith that I have, a woman, a prince, a peasant, a servant, a child has.
(22) This sacrament also shows such inward equality, since no one has anything better than another. Therefore, whether it be wife or maid, master or servant, father or son, prince or subject, they are all equal here, having one food and promise; and if they believe,
they belong in One Heaven. And it does not matter whether I am here, another Christian is in Jerusalem, and we do not know each other. For we have only one head, so we adhere to both parts and hope to be saved by it. So the devil is not left out, and would gladly tear apart such unity; for, as I said, he knows what harm it does him when Christians are united in doctrine and faith. This sacrament, which was instituted by Christ to keep Christians together, serves against this.
(23) Then this sacrament is also necessary and useful to each one for his own person. For though I should be weary of the sacrament, and should not give thanks to the Lord Christ, the harm is mine; and the longer I tarry from it, the worse it is for me. For it is ever true that our Lord Christ does not need you to remember him for his person. But thou needest it; for if thou wilt not think of Christ, thou must think of the devil. But there you will have no benefit, but only harm.
(24) For thou hast a preacher with thee, which eateth and drinketh, sleepeth and watcheth with thee, old Adam; whom thou carryest to bed with thee, and risest up with thee, and liest down with thee; which preacheth unto thee without ceasing, and can masterfully persuade thee, that he may drag thee down, that thou mayest grow colder and colder, and so slothful and lazy, that at last thou forgettest the Lord Christ and his gospel, and askest it no more. This, I say, is done by the preacher who hangs on your neck, yes, lies under your left teat; he blows your ears full with his preaching, so that you think nothing but how you may become great and rich before the world, so that today, tomorrow, the day after tomorrow and all the days think you have no time, nor can you wait to go to the sacrament. So it happens, if you are cold and discontented today, you will be even colder tomorrow. This is what your preacher does, the old rogue, who pulls you away in such a way that even though you hear the sermon every day, you still think of other things and worry more about other business. For, tell me, where will you find a man who will
I am tired of avarice and disgusted by it? Yes, from day to day, the longer, the more one is amused, the more one becomes impetuous and more insistent on the shameful, cursed avarice and usury. It is the same with other vices: a fornicator cannot think or talk enough about fornication, and the longer he talks and thinks about it, the more heated he becomes about it. This is what the old Adam does, he preaches to you until you are even consumed in sin.
(25) Again, our dear Lord Christ would gladly have this, that as your avarice tells you and preaches to you of money and goods, of power and honor, so you also let yourself be drawn here and led into that life, and remember your Redeemer, who died for you on the cross, and set your heart on fire in such a way that you would like to be with him, and become weary of this life here, and say, "Oh, Lord, I see that I cannot stop sinning, I cannot grow weary of evil. Therefore I beseech thee that I may become hostile to the world, and that I may gain pleasure and love for thee etc. This reminder is necessary for us daily against the harmful preacher, our old Adam, who is in our ears day and night.
26 For this reason our dear Lord Christ instituted his supper, that we should remember that something else would follow after this life. Therefore he takes the bread and the cup, and tells his disciples to eat and drink, saying, "His body and blood were given for us and poured out for our sins, so that we might not forget them, but think of him, not only of money and goods, as we are unfortunately wont to do. As if he wanted to say: Pray to me in eight days, in four weeks etc. even one day, that you may remember me. You are in need of this; for my sake I could well do without it.
(27) Yes, if it were money, and one gave to each not the body and blood of Christ, but a hundred Hungarian florins, or even less, there should be running, running and running; and it should come to pass that blind men would venture to run through the middle of the Elbe or Rhine, that they might get the hundred florins. We should spit on ourselves, we hopeless people, that we run like this for the sake of a little money.
and run. And here are not a hundred florins, which are soon consumed; but the body and blood of Christ JEsu, by which we are redeemed. He gives us this treasure as our own in his will, and with it eternal life, so that we can be sure of it, so that we can take comfort in it and always remember it. But there one still flees from it as if it were poison and damnation.
28, Who then makes us run after the hundred florins and not after this precious, noble treasure? No one but the devil, who has our old Adam before, who is lazy and indolent for the eternal good, and rather takes care of the temporal. This ingratitude and contempt is a greater sin than anyone can think. For everyone throws it to the winds; otherwise we would be more diligent here, and not strive so earnestly for money and goods, of which we are not sure for a moment. But those who do so may see how they will fare one day.
29 Therefore the Lord wants to admonish us with his Lord's Supper not to be so ungrateful, but to know that when we go to the reverend sacrament and confess our faith alongside other Christians, that he is served in this way, so that the greatest benefit is ours. Therefore we should especially thank him and be glad that we now have a gracious bishop in him, who not only sacrifices himself for us, but also feeds us with his body and blood, which is sacrificed for us, yet desires nothing more for it, than that we should remember him, so as to preserve ourselves in the faith, and Christianity for eternity.
(30) Whoever does not want to do this is worth nothing better than to hear a spirit of the mob preaching to him that in the Lord's Supper one receives no more than bread and wine. In the papacy, when people did not want to remember the Lord Christ at this supper, as he had commanded, the trouble also had to arise from the fact that people neither knew what the sacrament was nor why they should receive it. For everyone took it for that,
It was not a question of obedience to the church; that was what it was; so people fell into all kinds of idolatry and appeals to the saints.
May God help us to be more devout in the matter, because we have received the doctrine again pure and clear, and know, when we go to the reverend Sacrament, that it is for this reason that we first show ourselves to be Christians and let ourselves be seen, and then take comfort there, so that our hearts may not doubt that God is pleased with us and will not be angry with us because of our sin; for Christ gave His body for us and shed His blood for us. This is to proclaim the death of the Lord aright, and to remember the Lord Christ, as he saith, "This do in remembrance of me."
(32) Now think, my beloved, what is to be thought of those who boast of being Christians, and go on for a whole year, two years, three years, and even longer, and do not receive the reverend sacrament? The devil has certainly possessed them to such an extent that they either never pay attention to their sin, and therefore do not think about how they can be freed from it; or they let themselves love temporal life more than eternal life. This is terrible to hear in both parts. Therefore, whoever wants to be a Christian, and also keep himself Christian according to his name, should not abstain from this supper, but use it often and much. For we are in great need of it, as is now reported.
33. But those who cannot have the whole sacrament as Christ instituted it, whether they abstain from it and do not take it under one form, have a different opinion. For they may keep the word and promise of Christ until God also gives them grace to come to the places where they may receive such a testament completely after the institution of Christ.
May God grant us His grace and the Holy Spirit through Christ, that we may receive this comforting Sacrament to the glory of Christ and our blessedness, Amen.