Summary: A classic sermon by Martin Luther.

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1. Although I have often preached and written on the Lord's Supper and Confession, yet annually the time appointed for the consideration of these subjects, for the sake of those who desire to commune, returns, and so we must review them in a summary and speak of them once more.

2. In the first place, I have often enough said that Christians are not obliged to commune on this particular festive day, but that they have the right and authority to come whenever they desire; for God established the office of the ministers for the purpose that they might at all times serve the people and provide them with God's Word and the Sacraments. Therefore it is unchristian to force people under pain of committing mortal sin to commune just at this time; as has been done heretofore, and is still done in many places. For it is not and can not be in keeping with the Lord's Supper to force or compel any one to partake of it; on the contrary, it is intended only for a hungry soul that compels itself and rejoices in being permitted to come; those who must be driven are not desired.

3. Therefore, until the present the devil has ruled with unrestrained power and authority through the pope, compelling him to drive and force the whole world to commune; and in fact, everybody did come running, like swine, because of the pope's command. In this way so much dishonor and shame have been brought upon the Lord's Supper, and the world has been so filled with sin that one is moved with compassion to think of it. But since we know these things we ought to let no command bind us, but to hold fast the liberty wherewith Christ has made us free. I say this for the sake of those will not commune except at this time of the year, and who come only because of the custom and the common practice. There is, to be sure, no harm in coming at this Easter-festival, if only the conscience be free and not bound to the time, and is properly prepared to receive the Lord's Supper.


4. In the second place, we must say the same thing concerning Confession. First of all we know that the Scriptures speak of three kinds of confession. The first is that which is made to God, of which the prophet David speaks in Ps 32, 5: "I acknowledged my sin unto thee, and my iniquity did I not hide: I said, I will confess my transgressions unto Jehovah; and thou forgavest the iniquity of my sin." Likewise, in the preceding third verse David says: "When I kept silence, my bones wasted away as with the drought of summer;" that is, before God no one is able to stand unless he come with this confession, as Ps 130, 4 declares: "But there is forgiveness with thee, that thou mayest be feared;" that is, whoever would deal with thee must deal so that this confession proceeds from his heart, which says: Lord, if thou be not merciful all is lost, no matter how pious I may be. Every saint must make this confession, as again we read in the Psalm mentioned, verse 6, "For this let everyone that is godly pray unto thee."

Therefore, this kind of confession teaches us that we are all alike wicked and sinners, as the saying is, If one of us is good, all of us are good. If anyone have special grace, let him thank God and refrain from boasting. Has anyone fallen into sin, it is because of his flesh and blood; nor has any fallen so low but that another who now stands may fall even lower. Therefore, as far as we are concerned, there is no difference among us, the grace of God alone is dividing us.

5. This kind of confession is so highly necessary that it dare not cease for a moment, but must constitute the entire life of a Christian, so that without ceasing he praise the grace of God and reproach his own life in the eyes of God. Otherwise, if he dare to plead some good work or a good life before God, his judgment, which can tolerate nothing of the kind, would follow; and no one is able to stand before it. Therefore, this kind of confession must be made, that you may condemn yourself as worthy of death and the fire of hell; thus you will anticipate God so that he will not be able to judge and condemn you, but must show you mercy. Concerning this kind of confession, however, we will not speak at this time.

6. The second kind of confession is that made to our neighbor, and is called the confession springing from love, as the other is called the confession springing from faith. Concerning this kind of confession we read in Ja 5, 16: "Confess therefore your sins one to another." In this confession, whenever we have wronged our neighbor, we are to acknowledge our fault to him, as Christ declares in Mt 5, 23-25: "If therefore thou art offering thy gift at the altar, and there rememberest that thy brother hath aught against thee, leave there thy gift before the altar, and go thy way, first be reconciled to thy brother, and then come and offer thy gift. Agree with thine adversary quickly, while thou art with him in the way etc." God here requires of both parties that he who hath offended the other ask forgiveness, and that he who is asked grant it. This kind of confession, like the former, is necessary and commanded; for God will be merciful to no one, nor forgive his sins, unless he also forgive his neighbor. In like manner, faith cannot be true unless it produce this fruit, that you forgive your neighbor, and that you ask for forgiveness; otherwise a man dare not appear before God. If this fruit is absent, faith and the first kind of confession are not honest.

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