What is Promised in the Mass
10. What then is this testament, and what is bequeathed us therein by Christ? Forsooth, a great, eternal and unspeakable treasure, namely, the forgiveness of all sins, as the words plainly state, “This is the cup of a new eternal testament in My blood, that is shed for you and for many for the remission of sin.” [Matt. 26:8, Luke 22:30] As though He said: Behold, man, in these words I promise and bequeath thee forgiveness of all thy sin and eternal life. And in order that thou mayest be certain and know that such promise remains irrevocably thine, I will die for it, and will give My body and blood for it, and will leave them both to thee as sign and seal, that by them thou mayest remember Me.” [1 Cor. 11:25] So He says: “As oft as ye do this, remember Me.” [Luke 22:19] Even as a man who bequeathes something includes therein what shall be done for him afterward [1 Cor. 11:25], as is the custom at present in the requiems and masses for the dead, so also Christ has ordained a requiem for Himself in this testament; not that He needs it, but because it is necessary and profitable for us to remember Him; whereby we are strengthened in faith, confirmed in hope and made ardent in love. For as long as we live on earth our lot is such that the evil spirit and all the world assail us with joy and sorrow, to extinguish our love for Christ, to blot out our faith, and to weaken our hope. Wherefore we sorely need this sacrament, in which we may gain new strength when we have grown weak, and may daily exercise ourselves into the strengthening and uplifting of the spirit.
Promises and Signs
11. Furthermore, in all His promises God has usually given a sign in addition to the word, for the greater assurance and strengthening of our faith. Thus He gave Noah the sign of the rainbow. [Gen. 9:9, 13] To Abraham He gave circumcision as a sign. [Gen. 17:11] To Gideon He gave the rain on the ground and on the fleece [Judg. 6:37 ff.]; and we constantly find in the Scriptures many of these signs, given along with the promises. For so also worldly testaments are made; not only are the words written down, but seals and notaries’ marks are affixed thereto, that they may always be binding and authentic. Thus Christ has done in this testament and has affixed to the words a powerful and most precious seal and sign; this is His own true body and blood under the bread and wine. For we poor men, since we live in our five senses, must always have, along with the words, at least one outward sign, on which we may lay hold, and around which we may gather; but in such wise that this sign may be a sacrament, that is, that it may be external and yet contain and express something spiritual, so that through the external we may be drawn into the spiritual, comprehending the external with the eyes of the body, the spiritual and inward with the eyes of the heart.
The Parts of the Testament
12. Now we see how many parts there are in this testament, or the mass. There is, first, the testator who makes the testament, Christ. Second, the heirs to whom the testament is bequeathed, we Christians. Third, the testament in itself, the words of Christ when He says: “This is My body which is given for you. This is My blood which is shed for you, a new eternal testament, etc.” Fourth, the seal or token, the sacrament, bread and wine, and under them His true body and blood. For everything that is in this sacrament must live; therefore He did not put it in dead writ and seal, but in living words and signs which we use from day to day.
And this is what is meant when the priest elevates the host,5 by which act he addresses us rather than God, as though he said to us: Behold, this is the seal and sign of the testament in which Christ has bequeathed us remission of all an and eternal life. With this agrees also that which is sung by the choir: “Blessed be He that cometh to us in the name of God” [Matt. 21:9]?6 so that we testify how we receive therein blessings from God, and do not sacrifice nor give to Him. Fifth, the bequeathed blessing which the words signify, namely, remission of sin and eternal life. Sixth, the obligation, remembrance or requiem which we should observe for Christ, to wit, that we preach this His love and grace, hear and meditate upon it, by it be incited and preserved unto love and hope in Him, as St. Paul explains it: “As oft as ye eat this bread and drink of this cup ye show the death of Christ.” [1 Cor. 11:26] And this is what an earthly testator does, who bequeaths something to his heirs, that he may leave behind him a good name, the good will of men and a blessed memory, that he be not forgotten.
How the Mass Should be Regarded
13. From all this it is now easily seen what the mass is, how one should prepare himself for it, how observe and how use it, and how many are the abuses of it. For just as one would act if ten thousand gulden were bequeathed him by a good friend: so, and with far more reason, we ought to conduct ourselves toward the mass, which is nothing else than an exceeding rich and everlasting and good testament bequeathed us by Christ Himself, and bequeathed in such wise that He would have had no other reason to die except that He wished to make such a testament; so fervently desirous was He to pour out His eternal treasures, as He says: “With desire I have desired to eat this passover with you before I die.” [Luke 22:15] Hence, too, it comes that in spite of many masses we remain so blind and cold, for we do not know what the mass is, what we do in it, nor what we get from it.
Faith in the word the True Preparation for the Mass
Since then it is nothing else than a testament, the first and by far the best preparation for the mass is a hungry soul and a firm joyful faith of the heart accepting such a testament Who would not go with great and joyful desire, hope and comfort, and demand a thousand gulden, if he knew that at a certain place they had been bequeathed him; especially if there were no other condition than that he remember, honor, and praise the testator? So, in this matter, you must above all else take heed to your heart, that you believe the words of Christ, and admit their truth, when He says to you and to all: “This is My blood, a new testament, by which I bequeath you forgiveness of all sins and eternal life.” How could you do Him greater dishonor and show greater disrespect to the holy mass than by not believing or by doubting? For He desired this to be so certain that He Himself even died for it. Surely such doubt would be naught else than denying and blaspheming Christ’s sufferings and death, and every blessing which He has thereby obtained.
14. For this reason, I have said, everything depends upon the words of this sacrament, which are the words of Christ, and which we verily should set in pure gold and precious stones, and keep nothing more diligently before the eyes of the heart, that faith be exercised thereby. Let another pray, fast, go to confession, prepare himself for mass and the sacrament as he will. Do thou the same, but know that all that is pure fool’s-work and self-deception, if you do not set before you the words of the testament and arouse yourself to believe and desire them. A long time would you have to polish your shoes, pick the lint7 off your clothes, and deck yourself out to get an inheritance, if you had no letter and seal with which you could prove your right to it. But if you have letter and seal, and believe, desire, and seek it, it must be given you, even though you were scaly, scabby, stinking and most unclean. So if you would receive this sacrament and testament worthily, see to it that you bring forward these living words of Christ, rely thereon with a strong faith, and desire what Christ has therein promised you: then it will be given you, then are you worthy and well prepared. This faith and confidence must and will make you joyful, and awaken a bold love for Christ, by means of which you will begin with joy to lead a really good life and with all your heart to flee from sin. For he who loves Christ will surely do what pleases Him, and leave undone what does not please Him. But who will love Him except he taste the riches of this testament which Christ, out of pure mercy, has freely bequeathed to poor sinners? This taste comes by the faith which believes and trusts the testament and promise. If Abraham had not believed the promise of God he would never have amounted to anything. Just as certainly, then, as Abraham, Noah, and David accepted and believed their promises: so certainly must we also accept and believe this testament and promise.
Who is Worthy
15. Now there are two temptati
ons which never cease to assail you; the first, that you are entirely unworthy of so rich a testament, the second, that even were you worthy, the blessing is so great that human nature is terrified by the greatness of it; for what do not forgiveness of all sin and eternal life bring with them? If either of these temptations comes to you, you must, as I have said, esteem the words of Christ more than such thoughts. It will not be He that lies to you; your thoughts will be deceiving you.
Just as though a poor beggar, yea, a very knave, were bequeathed a thousand gulden: he would not demand them because of his merit or worthiness, nor fail to claim them because of the greatness of the sum; and if any one should cast up to him his unworthiness and the greatness of the sum, he would certainly not allow anything of that sort to frighten him, but would say: “What is that to you? I know full well that I am unworthy of the inheritance; I do not demand it on my merits, as though it had been due me, but on the favor and grace of the testator. If he did not think it too much to bequeath to me, why should I so despise myself and not claim and take it?” So also must a timid, dejected conscience insist, against its own thoughts, upon the testament of Christ, and be stubborn in firm faith, despite its own unworthiness and the greatness of the blessing. For this very reason that which brings to such unworthy ones so great a blessing is a divine testament, by which God desires above all things to awaken love to Him. So Christ comforted those dejected ones who thought the blessing too great and said: “Faint-hearted little flock, fear not; it hath pleased your Father to give you the eternal Kingdom.” [Luke 12:32]
Abuses of the Mass: 1. The Suppression of the Words
16. But see now what they have made of the mass! In the first place, they have hidden these words of the testament, and have taught that they are not to be spoken to the laity, that they are secret words to be spoken in the mass only by the priest. Has not the devil here in a masterly way stolen from us the chief thing in the mass and put it to silence? For who has ever heard it preached that one should give heed in the mass to these words of the testament and insist upon them with a firm faith? And yet this should have been the chief thing. Thus they have been afraid, and have taught us to be afraid, where there is no cause for fear, nay, where all our comfort and safety lie.
How many miserable consciences, which perished from fear and sorrow, could have been comforted and rescued by these words! What devil has told them that the words which should be the most familiar, the most openly spoken among all Christians, priests and laity, men and women, young and old, are to be hidden in greatest secrecy? How should it be possible for us to know what the mass is, or how to use and observe it, if we are not to know the words in which the very mass consists?8
But would to God that we Germans could say mass in German, and sing these “most secret” words loudest of all! Why should not we Germans say mass in our own language, when the Latins, Greeks and many others observe mass in their language? Why should we not also keep secret the words of baptism: “I baptise thee in the name of the Father and of the Son and of the Holy Ghost, Amen”? [Matt. 28:19] If every one may speak in German, and aloud, these words, which are no less the holy Word and promise of God, why should not every one also be permitted to hear and speak those words of the mass aloud and in German?
Word and Sign in the Sacraments
17. Let us learn, then, that in every covenant9 of God there are two things which one must consider; these are Word and Sign. In baptism these are the words of the baptiser and the dipping in water.10 In the mass they are the words and the bread and wine. The words are the divine covenant, promise and testament. The signs are sacraments, that is sacred signs. Now since the testament is far more important than the sacrament, so the words are much more important than the signs. For the signs might be lacking, if only one have the words, and thus one might be saved without sacrament, yet not without testament. For I can daily enjoy the sacrament in the mass, if I only keep before my eyes the testament, that is, the words and covenant of Christ, and feed and strengthen my faith thereby.
We see, then, that the best and greatest part of all sacraments and of the mass is the words and covenant of God, without which the sacraments are dead and are nothing at all; like a body without a soul, a cask without wine, a purse without gold, a type without fulfilment, a letter without spirit, a sheath without a knife, and the like; whence it is true that when we use, hear, or see the mass without the words or testament, and look only to the sacrament and sign, we do not even half keep the mass. For sacrament without testament is keeping the case without the jewel, quite an unequal separation and division.
The Testament ignored
18. I fear, therefore, that there is at present more idolatry in Christendom through the masses than ever occurred among the Jews. For we hear nowhere that the mass is directed toward the feeding and strengthening of faith, for which alone it was ordained by Christ, but is only used as a sacrament without the testament.
Many have written of the fruits of the mass, and indeed have greatly exalted them; nor do I question the value of these fruits. But take heed that you regard them all, compared to this one thing, as the body compared to the soul. God has here prepared for our faith a pasture, table and feast; [Ps. 23] but faith is fed with nothing except the Word of God alone. Therefore you must take heed above all things to the words, exalt them, highly esteem them, and hold them fast; then you will have not simply the little drops of blessing11 that drip from the mass, but the very head-waters of faith, from which springs and flows all that is good, as the Lord says in John vii, “Whosoever believeth in Me, out of his belly shall flow streams of living water” [John 4:14, 15]; again: “Whosoever shall drink of the water which I give, he shall never thirst, and there shall be in him a spring of living water unto everlasting life.” We see, then, the first abuse of the mass is this — that we have lost the chief blessing, to wit, the testament and the faith. What consequences this has had we now shall see.
19. It follows of necessity, where faith and the Word or promise of God decline or are neglected, that there arise in their place works and a false, presumptuous trust in them. For where there is no promise of God there is no faith. Where there is no faith, there everyone presumptuously undertakes to better himself by means of works, and to make himself well-pleasing to God. When this happens, false security and presumption arise therefrom, as though man were well-pleasing to God because of his own works. When this does not happen, the conscience has no rest, and knows not what to do, that it may become well-pleasing to God.
Abuses of the Mass: 2. The Mass a Good Work
So too I fear that many have made out of the mass a good work, whereby they thought to do a great service to Almighty God. Now, if we have rightly understood what has been said above, namely, that the mass is nothing else than a testament and sacrament, in which God pledges Himself to us and gives us grace and mercy, I think it is not fitting that we should make a good work or merit out of it. For a testament is not beneficium acceptum, sed datum;12 it does not derive benefit from us, but brings us benefit. Who has ever heard that he who receives an inheritance does a good work? He does derive benefit. Likewise in the mass we give Christ nothing, but only take from Him; unless they are willing to call this a good work, that a man be quiet and permit himself to be benefited, to be given food and drink, to be clothed and healed, helped and redeemed. Just as in baptism, in which there is also a divine testament and sacrament, no one gives God anything or does Him a service, but instead takes something; so too in all the other sacraments, and in the sermon. For if one sacrament cannot be a meritorious good work, then no other can be a work; because they are all of one kind, and it is the nature of a sacrament or testament that it is not a work, but only an exercise of faith.
Good Works Connected with the Mass
20. It is true, indeed, that when we come together to the mass to receive the testament and sacrament, and to nourish and strengthen faith, we there offer our prayer with one accord, and this prayer, which arises out o
f faith, and is for the increase of faith, is truly a good work; and we also distribute alms among the poor; as was done aforetime when the Christians gathered food and other needful things, which after the mass were distributed among the needy, as we learn from St. Paul. But this work and prayer are quite another thing than the testament and sacrament, [1 Cor. 11:21, 22] which no one can offer or give to God or to men, but every one takes and receives of it for himself only, in proportion as he believes and trusts. Now just as I cannot receive or give the sacrament of baptism, of penance, or of extreme unction in any one’s stead or for his benefit, but I take for myself alone the blessing therein offered by God, and there is here not officium, but beneficium, i. e., not work or service, but reception and benefit alone; so also, no one can say or hear mass for another, but each one for himself alone, for it is purely a taking and receiving.
This is all easily understood, if one only considers what the mass really is, namely, a testament and sacrament; that is, God’s Word and promise, together with a sacred sign, the bread and the wine, under which Christ’s body and blood are truly present. For by what process of reasoning could a man be said to do a good work for another when, like the others, he comes as one in need, and takes to himself the words and sign of God in which God promises and grants him grace and help? Surely, to receive God’s Word, sign, and grace is not the imparting of good, or the doing of a good work, but is simply a “taking to oneself.”
Collected Works of Martin Luther Page 63
