But where in all the world is the necessity, where the religious duty, where the practical use, of denying both kinds, i. e., the visible sign, to the laity, when every one concedes to them the grace of the sacrament without the sign? If they concede the grace, which is the greater, why not the sign, which is the lesser? For in every sacrament the sign as such is of far less importance than the thing signified. What then is to prevent them from conceding the lesser, when they concede the greater? I can see but one reason; it has come about by the permission of an angry God in order to give occasion for a schism in the Church, to bring home to us how, having long ago lost the grace of the sacrament, we contend for the sign, which is the lesser, against that which is the most important and the chief thing; just as some men for the sake of ceremonies contend against love. Nay, this monstrous perversion seems to date from the time when we began for the sake of the riches of this world to rage against Christian love. Thus God would show us, by this terrible sign, how we esteem signs more than the things they signify. How preposterous would it be to admit that the faith of baptism is granted the candidate or baptism, and yet to deny him the sign of this faith, namely, the water!
Finally, Paul stands invincible and stops every mouth, when he says in I Corinthians xi, "I have received from the Lord what I also delivered unto you." [1 Cor. 11:23] He does not say, "I permitted unto you," as that friar lyingly asserts. Nor is it true that Paul delivered both kinds on account of the contention in the Corinthian congregation. For, first, the text shows that their contention was not about both kinds, but about the contempt and envy among rich and poor, as it is clearly stated: "One is hungry, and another is drunken, and ye put to shame them that have not." [1 Cor. 11:21] Again, Paul is not speaking of the time when he first delivered the sacrament to them, for he says not, "I receive of the Lord and give unto you," but, "I received and delivered"--namely, when he first began to preach among them, a long while before this contention. This shows that he delivered both kinds to them; and "delivered" means the same as "commanded," for elsewhere he uses the word in this sense. Consequently there is nothing in the friar's fuming about permission; it is a hotch-potch without Scripture, reason or sense. His opponents do not ask what he has dreamed, but what the Scriptures decree in this matter; and out of the Scriptures he cannot adduce one jot or tittle in support of his dreams, while they can bring forward mighty thunderbolts in support of their faith.
Come hither then, ye popish flatterers, one and all! Fall to and defend yourselves against the charge of godlessness, tyranny, lese-majesty against the Gospel, and the crime of slandering your brethren,--ye that decry as heretics those who will not be wise after the vaporings of your own brains, in the face of such patent and potent words of Scripture. If any are to be called heretics and schismatics, it is not the Bohemians nor the Greeks, for they take their stand upon the Gospel; but you Romans are the heretics and godless schismatics, for you presume upon your own fictions and fly in the face of the clear Scriptures of God. Parry that stroke, if you can!
But what could be more ridiculous, and more worthy of this friar's brain, than his saying that the Apostle wrote these words and gave this permission, not to the Church universal, but to a particular church, that is, the Corinthian? Where does he get his proof? Out of his one storehouse, his own impious head. If the Church universal receives, reads and follows this epistle in all points as written for itself, why should it not do the same with this portion of it? If we admit that any epistle, or any part of any epistle, of Paul does not apply to the Church universal, then the whole authority of Paul falls to the ground. Then the Corinthians will say that what he teaches about faith in the epistle to the Romans does not apply to them. What greater blasphemy and madness can be imagined than this! God forbid that there should be one jot or tittle in all of Paul which the whole Church universal is not bound to follow and keep! Not so did the Fathers hold, down to these perilous times, in which Paul foretold there should be blasphemers and blind and insensate men [2 Tim. 3:2], of whom this friar is one, nay the chief.
However, suppose we grant the truth of this intolerable madness. If Paul gave his permission to a particular church, then, even from your own point of view, the Greeks and Bohemians are in the right, for they are particular churches; hence it is sufficient that they do not act contrary to Paul, who at least gave permission. Moreover, Paul could not permit anything contrary to Christ's institution. Therefore I cast in thy teeth, O Rome, and in the teeth of all thy sycophants, these sayings of Christ and Paul, on behalf of the Greeks and the Bohemians. Nor canst thou prove that thou hast received any authority to change them, much less to accuse others of heresy or disregarding thy arrogance; rather dost thou deserve to be charged with the crime of godlessness and despotism.
Furthermore, Cyprian, who alone is strong enough to hold all the Romanists at bay, bears witness, in the fifth book of his treatise Of the Fallen, that it was a wide-spread custom in his church to administer both kinds to the laity, and even to children, yea to give the body of the Lord into their hands; of which he cites many instances. He inveighs, or example, against certain members of the congregation as follows: "The sacrilegious man is angered at the priests because he does not forthwith receive the body of the Lord with unclean hands, or drink the blood of the Lord with defiled lips." He is speaking, as you see, of laymen, and irreverent laymen, who desired to receive the body and the blood from the priests. Dost thou find anything to snarl at here, thou wretched flatterer? Say that even this holy martyr, a Church Father preeminent for his apostolic spirit, was a heretic and used that permission in a particular church.
In the same place, Cyprian narrates an incident that came under his own observation. He describes at length how a deacon was administering the cup to a little girl, who drew away from him, whereupon he poured the blood of the Lord into her mouth. We read the same of St. Donatus, whose broken chalice this wretched flatterer so lightly disposes of. "I read of a broken chalice," he says, "but I do not read that the blood was given." It is no wonder! He that finds what he pleases in the Scriptures will also read what he pleases in the histories. But will the authority of the Church be established, or will heretics be refuted, in this way? Enough of this! I did not undertake this work to reply to him who is not worth replying to, but to bring the truth of the matter to light.
I conclude, then, that it is wicked and despotic to deny both kinds to the laity, and that this is not in the power of any angel, much less of any pope or council. Nor does the Council of Constance give me pause, for if its authority carries weight, why does not that of the Council of Basel also carry weight? For the latter council decided, on the contrary, after much disputing, that the Bohemians might use both kinds, as the extant records and documents of the council prove. And to that council this ignorant flatterer refers in support of his dream; in such wisdom does his whole treatise abound.
The first captivity of this sacrament, therefore, concerns its substance or completeness, of which we have been deprived by the despotism of Rome. Not that they sin against Christ, who use the one kind, for Christ did not command the use of either kind, but let it to every one's free will, when He said: "As oft as ye do this, do it in remembrance of me." [1 Cor. 11:25] But they sin who forbid the giving of both kinds to such as desire to exercise this free will. The fault lies not with the laity, but with the priests. The sacrament does not belong to the priests, but to all, and the priests are not lords but ministers, in duty bound to administer both kinds to those who desire them, and as oft as they desire them. If they wrest this right from the laity and forcibly withhold it, they are tyrants; but the laity are without fault, whether they lack one kind or both kinds; they must meanwhile be sustained by their faith and by their desire for the complete sacrament. Just as the priests, being ministers, are bound to administer baptism and absolution to whoever seeks them, because he has a right to them; but if they do not administer them, he that seeks them has at least the full merit of his faith, while they will be accused before Christ as wicked servants. In like manner the holy Fathers of old who dwelt in the desert did not receive the sacrament in any form for many years together.
Therefore I do not urge that both kinds be seized by force, as though we were bound to this form by a rigorous command; but I instruct men's consciences that they may endure the Roman tyranny, well knowing they have been deprived of their rightful share in the sacrament because of their own sin. This only do I desire,--that no one justify the tyranny of Rome, as though it did well to forbid one of the two kinds to the laity; we ought rather to abhor it, withhold our consent, and endure it just as we should do if we were held captive by the Turk and not permitted to use either kind. That is what I meant by saying it seemed well to me that this captivity should be ended by the decree of a general council, our Christian liberty restored to us out of the hands of the Roman tyrant, and every one let free to seek and receive this sacrament, just as he is free to receive baptism and penance. But now they compel us, by the same tyranny, to receive the one kind year after year; so utterly lost is the liberty which Christ has given us. This is but the due reward of our godless ingratitude.
The second captivity of this sacrament is less grievous so far as the conscience is concerned, yet the very gravest danger threatens the man who would attack it, to say nothing of condemning it. Here I shall be called a Wyclifite and a heretic a thousand times over. But what of that? Since the Roman bishop has ceased to be a bishop and become a tyrant, I fear none of his decrees, for I know that it is not in his power, nor even in that of a general council, to make new articles of faith.
Years ago, when I was delving into scholastic theology, the Cardinal of Cambray gave me food for thought, in his comments on the fourth book of the Sentences, where he argues with great acumen that to hold that real bread and real wine, and not their accidents only, are present on the altar, is much more probable and requires fewer unnecessary miracles--if only the Church had not decreed otherwise. When I learned later what church it was that had decreed this--namely, the Church of Thomas, i. e., of Aristotle--I waxed bolder, and after floating in a sea of doubt, at last found rest for my conscience in the above view--namely, that it is real bread and real wine, in which Christ's real flesh and blood are present, not otherwise and not less really than they assume to be the case under their accidents. I reached this conclusion because I saw that the opinions of the Thomists, though approved by pope and council, remain but opinions and do not become articles of faith, even though an angel from heaven were to decree otherwise [Gal. 1:8]. For what is asserted without Scripture for an approved revelation, may be held as an opinion, but need not be believed. But this opinion of Thomas hangs so completely in the air, devoid of Scripture and reason, that he seems here to have forgotten both his philosophy and his logic. For Aristotle treats so very differently from St. Thomas of subject and accidents, that methinks this great man is to be pitied, not only for drawing his opinions in matters of faith from Aristotle, but for attempting to base them on him without understanding his meaning--an unfortunate superstructure upon an unfortunate foundation.
I therefore permit every man to hold either of these views, as he chooses. My one concern at present is to remove all scruples of conscience, so that no one may fear to become guilty of heresy if he should believe in the presence of real bread and real wine on the altar, and that every one may feel at liberty to ponder, hold and believe either one view or the other, without endangering his salvation. However, I shall now more fully set forth my own view.
In the first place, I do not intend to listen or attach the least importance to those who will cry out that this teaching of mine is Wyclifite, Hussite, heretical, and contrary to the decision of the Church, for they are the very persons whom I have convicted of manifold heresies in the matter of indulgences, the freedom of the will and the grace of God, good works and sin, etc. If Wyclif was once a heretic, they are heretics ten times over, and it is a pleasure to be suspected and accused by such heretics and perverse sophists, whom to please were the height of godlessness. Besides, the only way in which they can prove their opinions and disprove those of others, is by saying, "That is Wyclifite, Hussite, heretical!" They have this feeble retort always on their tongue, and they have nothing else. If you demand a Scripture passage, they say, "This is our opinion, and the decision of the Church--that is, of ourselves!" Thus these men, "reprobate concerning the faith" [2 Tim. 3:8] and untrustworthy, have the effrontery to set their own fancies before us in the name of the Church as articles of faith.
But there are good grounds for my view, and this above all,--no violence is to be done to the words of God, whether by man or angel; but they are to be retained in their simplest meaning wherever possible, and to be understood in by their grammatical and literal sense unless the context plainly forbids; lest we give our adversaries occasion to make a mockery of all the Scriptures. Thus Origen was repudiated, in olden times, because he despised the grammatical sense and turned the trees, and all things else written concerning Paradise, into allegories; for it might therefrom be concluded that God did not create trees. Even so here, when the Evangelists plainly write that Christ took bread and brake it [Matt. 26:26; Mark 14:22; Luke 22:19; Acts 2:46; 1 Cor. 11:23], and the book of Acts and Paul, in their turn, call it bread, we have to think of real bread, and real wine, just as we do of a real cup; or even they do not maintain that the cup is transubstantiated. But since it is not necessary to assume a transubstantiation wrought by Divine power, it is to be regarded as a figment of the human mind, or it rests neither on Scripture nor on reason, as we shall see.
Therefore it is an absurd and unheard-of juggling with words, to understand "bread" to mean "the form, or accidents of bread," and "wine" to mean "the form, or accidents of wine." Why do they not also understand all other things to mean their forms, or accidents? And even if this might be done with all other things, it would yet not be right thus to emasculate the words of God and arbitrarily to empty them of their meaning.
Moreover, the Church had the true faith for more than twelve hundred years, during which time the holy Fathers never once mentioned this transubstantiation--forsooth, a monstrous word for a monstrous idea!--until the pseudophilosophy of Aristotle became rampant in the Church, these last three hundred years, during which many other things have been wrongly defined; as for example, that the Divine essence neither is begotten nor begets; that the soul is the substantial form of the human body, and the like assertions, which are made without reason or sense, as the Cardinal of Cambray himself admits.
Perhaps they will say that the danger of idolatry demands that bread and wine be not really present. How ridiculous! The laymen have never become familiar with their fine-spun philosophy of substance and accidents, and could not grasp it if it were taught them. Besides, there is the same danger in the case of the accidents which remain and which they see, as in the case of the substance which they do not see. For if they do not adore the accidents, but Christ hidden under them, why should they adore the bread, which they do not see?
But why could not Christ include His body in the substance of the bread just as well as in the accidents? The two substances of fire and iron are so mingled in the heated iron that every part is both iron and fire. Why could not much rather Christ's body be thus contained in every part of the substance of the bread?
What will they say? We believe that in His birth Christ came forth out of the unopened womb of His mother. Let them say here too that the flesh of the Virgin was meanwhile annihilated, or as they would more aptly say, transubstantiated, so that Christ, after being enfolded in its accidents, finally came forth through the accidents! The same thing will have to be said of the shut door and of the closed mouth of the sepulchre, through which He went in and out without disturbing them. Hence has risen that hotch-potch of a philosophy of constant quantity distinct from the substance, until it has come to such a pass that they themselves no longer know what are accidents and what is substance. For who has ever proved beyond the shadow of a doubt that heat, color, cold, light, weight or shape are mere accidents? Finally, they have been driven to the fancy that a new substance is created by God or their accidents on the altar--all on account of Aristotle, who says, "It is the essence of an accident to be in something," and endless other monstrosities, of all which they would be rid if they simply permitted real bread to be present. And I rejoice greatly that the simple faith of this sacrament is still to be found at least among the common people; for as they do not understand, neither do they dispute, whether accidents are present or substance but believe with a simple faith that Christ's body and blood are truly contained in whatever is there, and leave to those who have nothing else to do the business of disputing about that which contains them.
But perhaps they will say: From Aristotle we learn that in an affirmative proposition subject and predicate must be identical, or, to set down the beast's own words, in the sixth book of his Metaphysics: "An affirmative proposition demands the agreement of subject and predicate," which they interpret as above. Hence, when it is said, "This is my body," the subject cannot be identical with the bread, but must be identical with the body of Christ. What shall we say when Aristotle and the doctrines of men are made to be the arbiters of these lofty and divine matters? Why do we not put by such curiosity, and cling simply to the word of Christ, willing to remain in ignorance of what here takes place, and content with this, that the real body of Christ is present by virtue of the words? Or is it necessary to comprehend the manner of the divine working in every detail?
But what do they say to Aristotle's assigning a subject to whatever is predicated of the attributes, although he holds that the substance is the chief subject? Hence for him, "this white," "this large," etc., are subjects of which something is predicated. If that is correct, I ask: If a transubstantiation must be assumed in order that Christ's body be not predicated of the bread, why not also a transaccidentation in order that it be not predicated of the accidents? For the same danger remains if one understands the subject to be "this white" or "this round" is my body, and for the same reason that a transubstantiation is assumed, a transaccidentation must also be assumed, because of this identity of subject and predicate.
Let us not, however, dabble too much in philosophy. Does not Christ appear to have admirably anticipated such curiosity by saying of the wine, not, "Hoc est sanguis meus," but "Hie est sanguis mens" [Matt. 26:28]? And yet more clearly, by bringing in the word "cup," when He said, "This cup is the new testament in my blood." [1 Cor. 11:25] Does it not seem as though He desired to keep us in a simple faith, so that we might but believe His blood to be in the cup? For my part, if I cannot fathom how the bread is the body of Christ, I will take my reason captive to the obedience of Christ [2 Cor. 10:5], and clinging simply to His word, firmly believe not only that the body of Christ is in the bread, but that the bread is the body of Christ. For in this I am borne out by the words, "He took bread, and giving thanks, He brake it and said, Take, eat; this [i. e., this bread which He took and brake] is my body." [1 Cor. 11:23] And Paul says: "The bread which we break, is it not the communion of the body of Christ?" [1 Cor. 10:16] He says not, in the bread, but the bread itself, is the communion of the body of Christ. What matters it if philosophy cannot fathom this? The Holy Spirit is greater than Aristotle. Does philosophy fathom that transubstantiation of theirs, of which they themselves admit that here all philosophy breaks down? But the agreement of the pronoun "this" with "body," in Greek and Latin, is owing to the fact that in these languages the two words are of the same gender. But in the Hebrew language, which has no neuter gender, "this" agrees with "bread," so that it would be proper to say, "Hie est corpus meum." This is proved also by the use of language and by common sense; the subject, forsooth, points to the bread, not to the body, when He says, "Hoc est corpus meum," "Das ist mein Leib,"--i. e., This bread is my body.
Therefore it is with the sacrament even as it is with Christ. In order that the Godhead may dwell in Him, it is not necessary that the human nature be transubstantiated and the Godhead be contained under its accidents; but both natures are there in their entirety, and it is truly said, "This man is God," and "This God is man." Even though philosophy cannot grasp this, faith grasps it, and the authority of God's Word is greater than the grasp of our intellect. Even so, in order that the real body and the real blood of Christ may be present in the sacrament, it is not necessary that the bread and wine be transubstantiated and Christ be contained under their accidents; but both remain there together, and it is truly said, "This bread is my body, this wine is my blood," [Matt. 26:26] and vice versa. Thus I will for the nonce understand it, or the honor of the holy words of God, which I will not suffer any petty human arguments to override or wrest to meanings foreign to them. At the same time, I permit other men to follow the other opinion, which is laid down in the decree Firmiter; only let them not press us to accept their opinions as articles of faith, as I said above.
The third captivity of this sacrament is that most wicked abuse of all, in consequence of which there is to-day no more generally accepted and firmly believed opinion in the Church than this,--that the mass is a good work and a sacrifice. And this abuse has brought an endless host of others in its train, so that the faith of this sacrament has Sacrifice become utterly extinct and the holy sacrament has been turned into a veritable air, tavern, and place of merchandise. Hence participations, brotherhoods, intercessions, merits, anniversaries, memorial days, and the like wares are bought and sold, traded and bartered in the Church, and from this priests and monks derive their whole living.
I am attacking a difficult matter, and one perhaps impossible to abate, since it has become so firmly entrenched through century-long custom and the common consent of men that it would be necessary to abolish most of the books now in vogue, to alter well-nigh the whole external form of the churches, and to introduce, or rather re-introduce, a totally different kind of ceremonies. But my Christ lives; and we must be careful to give more heed to the Word of God than to all the thoughts of men and of angels. I will perform the duties of my office, and uncover the acts in the case; I will give the truth as I have received it, freely and without malice [Matt. 10:8]. For the rest let every man look to his own salvation; I will faithfully do my part that none may cast on me the blame for his lack of faith and knowledge of the truth, when we appear before the judgment-seat of Christ.
In the first place, in order to attain safely and fortunately to a true and unbiased knowledge of this sacrament, we must above all else be careful to put aside whatever has been added by the zeal and devotion of men to the original, simple institution of this sacrament,--such things as vestments, ornaments, chants, prayers, organs, candles, and the whole pageantry of outward things; we must turn our eyes and hearts simply to the institution of Christ and to this alone, and set naught before us but the very word of Christ by which He instituted this sacrament, made it perfect, and committed it to us. For in that word, and in that word alone, reside the power, the nature, and the whole substance of the mass. All else is the work of man, added to the word of Christ; and the mass can be held and remain a mass just as well without it. Now the words of Christ, in which He instituted this sacrament, are these:
"And whilst they were at supper, Jesus took bread, and blessed, and brake: and gave to His disciples, and said: Take ye and eat. This is my body, which shall be given for you. And taking the chalice. He gave thanks, and gave to them, saying: Drink ye all of this. This is the chalice, the new testament in my blood, which shall be shed for you and for many unto remission of sins. This do for the commemoration of me." [Matt. 26:26; 1 Cor. 11:24 f.; Luke 22:20]
These words the Apostle also delivers and more fully expounds in i Cor. xi [1 Cor. 11:23 ff.]. On them we must lean and build as on a firm foundation, if we would not be carried about with every wind of doctrine, even as we have hitherto been carried about by the wicked doctrines of men, who turn aside the truth [Titus 1:14]. For in these words nothing is omitted that pertains to the completeness, the use and the blessing of this sacrament; and nothing is included that is superfluous and not necessary for us to know. Whoever sets them aside and meditates or teaches concerning the mass, will teach monstrous and wicked doctrines, as they have done who made of the sacrament an opus operatum and a sacrifice.
Therefore let this stand at the outset as our infallibly certain proposition,--the mass, or sacrament of the altar, is Christ's testament which He left behind Him at His death, to be distributed among His believers. For that is the meaning of His word,--"This is the chalice, the new testament in my blood." [Luke 22:20] Let this truth stand, I say, as the immovable foundation on which we shall base all that we have to say, or we are going to overthrow, as you will see, all the godless opinions of men imported into this most precious sacrament. Christ, Who is the Truth, saith truly that this is the new testament in His blood, which is shed for us. Not without reason do I dwell on this sentence; the matter is of no small moment, and must be most deeply impressed upon us.
Let us enquire, therefore, what a testament is, and we shall learn at the same time what the mass is, what its use and blessing, and what its abuse. A testament, as every one knows, is a promise made by one about to die, in which he designates his bequest and appoints his heirs. Therefore a testament involves, first, the death of the testator, and secondly, the promise of the bequest and the naming of the heir. Thus St. Paul discusses at length the nature of a testament in Romans iv, Galatians iii and iv, and Hebrews ix. The same thing is also clearly seen in these words of Christ. Christ testifies concerning His death when He says: "This is my body, which shall be given; this is my blood, which shall be shed." [Luke 22:19 f.] He designates the bequest when He says: "Unto remission of sins." And He appoints the heirs when He says: "For you, and for many"--i. e., for such as accept and believe the promise of the testator; or here it is faith that makes men heirs, as we shall see.
You see, therefore, that what we call the mass is the promise of remission of sins made to us by God; and such a promise as has been confirmed by the death of the Son of God. For the one difference between a promise and a testament is that a testament is a promise which implies the death of him who makes it. A testator is a man making a promise who is about to die; whilst he that makes a promise is, if I may so put it, a testator who is not about to die. This testament of Christ was forshadowed in all the promises of God from the beginning of the world; nay, whatever value those olden promises possessed was altogether derived from this new promise that was to come in Christ. Hence the words "covenant" and "testament of the Lord" occur so frequently in the Scriptures, which words signified that God would one day die. For where there is a testament, the death of the testator must needs follow (Hebrews ix). Now God made a testament: therefore it was necessary that He should die [Heb. 9:16]. But God could not die unless He became man. Thus both the incarnation and the death of Christ are briefly comprehended in this one word "testament."
From the above it will at once be seen what is the right and what the wrong use of the mass, what is the worthy and what the unworthy preparation for it. If the mass is a promise, as has been said, it is to be approached, not with any work or strength or merit, but with faith alone. For where there is the word of God Who makes the promise, there must be the faith of man who takes it. It is plain, therefore, that the first step in our salvation is faith, which clings to the word of the promise made by God, Who without any effort on our part, in free and unmerited mercy makes a beginning and offers us the word of His promise. For He sent His Word, and by it healed them [Ps. 107:20]. He did not accept our work and thus heal us. God's Word is the beginning of all; on it follows faith, and on faith charity; then charity works every good work, for it worketh no ill, nay, it is the fulfilling of the law [Rom. 13:10]. In no other way can man come to God and deal with Him than through faith; that is, not man, by any work of his, but God, by His promise, is the author of salvation, so that all things depend on the word of His power, and are upheld and preserved by it [Heb. 1:3], with which word He begat us, that we should be a kind of firstfruits of His creatures [Jas. 1:18].
Thus, in order to raise up Adam after the all, God gave him this promise, addressing the serpent: "I will put enmities between thee and the woman, and thy seed and her seed: she shall crush thy head, and thou shalt lie in wait for her heel." [Gen. 3:15] In this word of promise Adam, with them that were his, was carried as it were in God's bosom, and by faith in it he was preserved, patiently waiting for the woman who should crush the serpent's head, as God had promised. And in that faith and expectation he died, not knowing when or in what guise she would come, yet never doubting that she would come. For such a promise, being the truth of God, preserves, even in hell, those who believe it and wait for it. After this came another promise, made to Noah--to last until the time of Abraham--when a bow was set as a sign in the clouds [Gen. 9:12], by faith in which Noah and his descendants found a gracious God. After that He promised Abraham that all nations should be blessed in his seed [Gen. 12:3]; and this is Abraham's bosom, into which his posterity was carried [Luke 16:22]. Then to Moses and the children of Israel, and especially to David, He gave the plain promise of Christ [Deut. 18:18], thereby at last making clear what was meant by the promise to them of old time [2 Sam. 7:6]. And so it came finally to the most complete promise of the new testament, in which with plain words life and salvation are freely promised, and granted to such as believe the promise. And He distinguished this testament by a particular mark from the old, calling it the "new testament." [Luke 22:20] For the old testament, which He gave by Moses, was a promise not of remission of sins or of eternal things, but of temporal,--namely, the land of Canaan,--by which no man was renewed in his spirit, to lay hold on the heavenly inheritance. Therefore it was also necessary that dumb beasts should be slain, as types of Christ, that by their blood the testament might be confirmed; so that the testament was even as the blood, and the promise even as the sacrifice. But here He says: "The new testament in my blood" [Luke 22:20]--not in another's, but in His own, and by this blood grace is promised, through the Spirit, unto the remission of sins, that we may obtain the inheritance.
The mass, according to its substance, is, therefore, nothing else than the aforesaid words of Christ--"Take and eat" [1 Cor. 11:24]; as if He said: "Behold, O sinful man and condemned, out of pure and unmerited love wherewith I love thee, and by the will of the Father of all mercies, I promise thee in these words, or ever thou canst desire or deserve them, the forgiveness of all thy sins and life everlasting. And, that thou mayest be most certainly assured of this my irrevocable promise, I give my body and shed my blood, thus by my very death confirming this promise, and leaving thee my body and blood as a sign and memorial of this same promise. As oft, therefore, as thou partakest of them, remember me, and praise, magnify, and give thanks or my love and largess toward thee."
Herefrom you will see that nothing else is needed for a worthy holding of mass than a faith that confidently relies on this promise, believes Christ to be true in these words of His, and doubts not that these infinite blessings have been bestowed upon it. Hard on this faith there follows, of itself, a most sweet stirring of the heart, whereby the spirit of man is enlarged and waxes at--that is love, given by the Holy Spirit through faith in Christ--so that he is drawn unto Christ, that gracious and good Testator, and made quite another and a new man. Who would not shed tears of gladness, nay well-nigh faint for the joy he hath toward Christ, if he believed with unshaken faith that this inestimable promise of Christ belonged to him! How could one help loving so great a Benefactor, who offers, promises and grants, all unbidden, such great riches, and this eternal inheritance, to one unworthy and deserving of somewhat far different?
Therefore, it is our one misfortune, that we have many masses in the world, and yet none or but the fewest of us recognize, consider and receive these promises and riches that are offered, although verily we should do nothing else in the mass with greater zeal (yea, it demands all our zeal) than set before our eyes, meditate, and ponder these words, these promises of Christ, which truly are the mass itself, in order to exercise, nourish, increase, and strengthen our faith by such daily remembrance. For this is what He commands, saying, "This do in remembrance of me." [1 Cor. 11:24]
This should be done by the preachers of the Gospel, in order that this promise might be faithfully impressed upon the people and commended to them, to the awakening of faith in the same. But how many are there now who know that the mass is the promise of Christ? I will say nothing of those godless preachers of fables, who teach human traditions instead of this promise. And even if they teach these words of Christ, they do not teach them as a promise or testament, and, therefore, not to the awakening of faith.
O the pity of it! Under this captivity, they take every precaution that no layman should hear these words of Christ, as if they were too sacred to be delivered to the common people. So mad are we priests that we arrogantly claim that the so-called words of consecration may be said by ourselves alone, as secret words, yet so that they do not profit even us, or we too fail to regard them as promises or as a testament, for the strengthening of faith. Instead of believing them, we reverence them with I know not what superstitious and godless fancies. This misery of ours, what is it but a device of Satan to remove every trace of the mass out of the Church? although he is meanwhile at work filing every nook and corner on earth with masses, that is, abuses and mockeries of God's testament, and burdening the world more and more heavily with grievous sins of idolatry, to its deeper condemnation. For what worse idolatry can there be than to abuse God's promises with perverse opinions and to neglect or extinguish faith in them?
For God does not deal, nor has He ever dealt, with man otherwise than through a word of promise, as I have said; again, we cannot deal with God otherwise than through faith in the word of His promise. He does not desire works, nor has He need of them; we deal with men and with ourselves on the basis of works. But He has need of this,--that we deem Him true to His promises, wait patiently for Him, and thus worship Him with faith, hope and love. Thus He obtains His glory among us, since it is not of ourselves who run, but of Him who showeth mercy [Ps. 115:1], promiseth and giveth, that we have and hold every blessing [Rom. 9:16]. That is the true worship and service of God which we must perform in the mass. But if the words of promise are not proclaimed, what exercise of faith can there be? And without faith, who can have hope or love? Without faith, hope and love, what service can there be? There is no doubt, therefore, that in our day all priests and monks, together with all their bishops and superiors, are idolaters and in a most perilous state, by reason of this ignorance, abuse and mockery of the mass, or sacrament, or testament of God.
For any one can easily see that these two--the promise and faith--must go together. For without the promise there is nothing to believe, while without faith the promise, remains without effect; for it is established and fulfilled through faith. From this every one will readily gather that the mass, which is nothing else than the promise, is approached and observed only in this faith, without which whatever prayers, preparations, works, signs of the cross, or genuflections are brought to it, are incitements to impiety rather than exercises of piety; for they who come thus prepared are wont to imagine themselves on that account justly entitled to approach the altar, when in reality they are less prepared than at any other time and in any other work, by reason of the unbelief which they bring with them. How many priests will you find every day offering the sacrifice of the mass, who accuse themselves of a horrible crime if they--wretched men!--commit a trifling, blunder, such as putting on the wrong robe or forgetting to wash their hands or stumbling over their prayers; but that they neither regard nor believe the mass itself, namely, the divine promise--this causes them not the slightest qualms of conscience. O worthless religion of this our age, the most godless and thankless of all ages!
Hence the only worthy preparation and proper use of the mass is faith in the mass, that is to say, in the divine promise. Whoever, therefore, is minded to approach the altar and to receive the sacrament, let him beware of appearing empty before the Lord God [Ex. 23:15; 34:20]. But he will appear empty unless he has faith in the mass, or this new testament. What godless work that he could commit would be a more grievous crime against the truth of God, than this unbelief of his, by which, as much as in him lies, he convicts God of being a liar and a maker of empty promises? The safest course, therefore, will be to go to mass in the same spirit in which you would go to hear any other promise of God; that is, not to be ready to perform and bring many works, but to believe and receive all that is there promised, or proclaimed by the priest as having been promised to you. If you do not go in this spirit, beware of going at all; you will surely go to your condemnation.
I was right then in saying that the whole power of the mass consists in the words of Christ, in which He testifies that the remission of sins is bestowed on all those who believe that His body is given and His blood shed for them. For this reason nothing is more important for those who go to hear mass than diligently and in full faith to ponder these words. Unless they do this, all else that they do is in vain.
But while the mass is the word of Christ, it is also true that God is wont to add to well-nigh every promise of His a certain sign as a mark or memorial of His promise, so that we may thereby the more faithfully hold to His promise and be the more forcibly admonished by it. Thus, to his promise to Noah that He would not again destroy the world by a flood, He added His bow in the clouds, to show that He would be mindful of His covenant [Gen. 9:13]. And after promising Abraham the inheritance in his seed, He gave him the sign of circumcision as the seal of his righteousness by faith. Thus, to Gideon He granted the sign of the dry and the wet fleece, to confirm His promise of victory over the Midianites [Judges 6:36 ff.]. And to Ahaz He offered a sign through Isaiah concerning his victory over the kings of Syria and Samaria, to strengthen his faith in the promise [Isa. 7:10 ff.]. And many such signs of the promises of God do we find in the Scriptures.
Thus also to the mass, that crown of all His promises. He adds His body and blood in the bread and wine, as a memorial sign of this great promise; as He says, "This do in remembrance of me." [1 Cor. 11:24] Even so in baptism He adds to the words of the promise, the sign of immersion in water. We learn from this that in every promise of God two things are presented to us--the word and the sign--so that we are to understand the word to be the testament, but the sign to be the sacrament. Thus, in the mass, the word of Christ is the testament, and the bread and wine are the sacrament. And as there is greater power in the word than in the sign, so there is greater power in the testament than in the sacrament; for a man can have and use the word, or testament, apart from the sign, or sacrament. "Believe," says Augustine, "and thou hast eaten." But what does one believe save the word of promise? Therefore I can hold mass every day, yea, every hour, for I can set the words of Christ before me, and with them refresh and strengthen my faith, as often as I choose. That is a truly spiritual eating and drinking.