large catechism-第32章

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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；　y