 Section 15 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 John Lieder. The Large Catechism by Martin Luther. Translated by F. Bente and W. H. T. Dow. Exhortation to Receive the Sacraments Frequently. 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 he 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 he 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 everyone'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 allows 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 everyone 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 everyone 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 labour 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. Hillary 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 someone 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 chapter 11 verse 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 un-christian 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's 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 behold 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 the 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 in Chapter 5, 19 and following, are manifest, which are these? Adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, enviings, murders, drunkenness, revelings, and such like. Therefore, if you cannot feel it, at least believe the scriptures. They will not lie to you, and they know your flesh better than you yourself. Yea, St. Paul further concludes in Romans 7, verse 18, I know that in me that is in my flesh dwelleth no good thing. If St. Paul may speak thus of his flesh, we do not propose to be better nor more holy. But that we do not feel it is so much the worse, for it is a sign that there is a leprous flesh which feels nothing, and yet the leprosy rages and keeps spreading. Yet as we have said, if you are quite dead to all sensibility, still believe the scriptures, which pronounce sentence upon you. And in short, the less you feel your sins and infirmities, the more reason have you to go to the sacrament to seek help and a remedy. In the second place, look about you and see whether you are also in the world, or if you do not know it, ask your neighbors about it. If you are in the world, do not think that there will be lack of sins and misery, for only begin to act as though you would be godly and adhere to the gospel, and see whether no one will become your enemy. And more over, do you harm wrong and violence, and likewise give you cause for sin and vice. If you have not experienced it, then let the scriptures tell you, which everywhere give this praise and testimony to the world. Besides this, you will also have the devil about you, whom you will not entirely tread underfoot, because our Lord Christ himself could not entirely avoid him. Now, what is the devil? Nothing else than what the scriptures call him. A liar and murderer. A liar to lead the heart astray from the word of God and to blind it, that you cannot feel your distress or come to Christ. A murderer who cannot bear to see you live one single hour. If you could see how many knives, darts, and arrows are every moment aimed at you, you would be glad to come to the sacrament as often as possible. But there is no reason why we walk so securely and heedlessly, except that we neither think nor believe that we are in the flesh, and in this wicked world or in the kingdom of the devil. Therefore try this and practice it well, and do but examine yourself, or look about you a little, and only keep to the scriptures. If even then you still feel nothing, you have so much the more misery to lament both to God and to your brother. Then take advice and have others pray for you, and do not desist until the stone be removed from your heart. Then indeed the distress will not fail to become manifest, and you will find that you have sunk twice as deep as any other poor sinner, and are much more in need of the sacrament against the misery which, unfortunately, you do not see, so that, with the grace of God, you may feel it more and become the more hungry for the sacrament, especially since the devil plies his force against you and lies in wait for you without ceasing, to seize and destroy you, soul and body, so that you are not safe from him one hour. How soon can he have brought you suddenly into misery and distress when you least expect it? Let this then be said for exhortation, not only for those of us who are old and grown, but also for the young people who watch to be brought up in the Christian doctrine and understanding, for thereby the Ten Commandments, the Creed, and the Lord's Prayer, might be the more easily inculcated to our youth, so that they would receive them with pleasure and earnestness, and thus would practice them from their youth and accustom themselves to them. For the old are now well nigh done for, so that these and other things cannot be attained, unless we train the people who are to come after us and succeed us in our office and work, in order that they also may bring up their children successfully, that the word of God and the Christian Church may be preserved. Therefore let every father of a family know that it is his duty by the injunction and command of God to teach these things to his children, or have them learn what they ought to know. For since they are baptized and received into the Christian Church, they should also enjoy this communion of the sacrament, in order that they may serve us and be useful to us, for they must all indeed help us to believe, love, pray, and fight against the devil.