What a Sacrifice Is, and What Are the Species of Sacrifice.
[Now, lest we plunge blindly into this business, we must indicate, in the first place, a distinction as to what is, and what is not, a sacrifice. To know this is expedient and good for all Christians.] 16] Socrates, in the Phaedrus of Plato, says that he is especially fond of divisions, because without these nothing can either be explained or understood in speaking, and if he discovers any one skilful in making divisions, he says that he attends and follows his footsteps as those of a god. And he instructs the one dividing to separate the members in their very joints, lest, like an unskilful cook, he break to pieces some member. But the adversaries wonderfully despise these precepts, and, according to Plato, are truly kakoi mavgeiroi (poor butchers), since they break the members of “sacrifice,” as can be understood when we have enumerated the species of sacrifice. 17] Theologians are rightly accustomed to distinguish between a Sacrament and a sacrifice. Therefore let the genus comprehending both of these be either 18] a ceremony or a sacred work. A Sacrament is a ceremony or work in which God presents to us that which the promise annexed to the ceremony offers; as, Baptism is a work, not which we offer to God, but in which God baptizes us, i.e., a minister in the place of God; and God here offers and presents the remission of sins, etc., according to the promise, Mark 16:16: He that believeth and is baptized shall be saved. A sacrifice, on the contrary, is a ceremony or work which we render God in order to afford Him honor.
19] Moreover, the proximate species of sacrifice are two, and there are no more. One is the propitiatory sacrifice, i.e., a work which makes satisfaction for guilt and punishment, i.e., one that reconciles God, or appeases God’s wrath, or which merits the remission of sins for others. The other species is the eucharistic sacrifice, which does not merit the remission of sins or reconciliation, but is rendered by those who have been reconciled, in order that we may give thanks or return gratitude for the remission of sins that has been received, or for other benefits received.
20] These two species of sacrifice we ought especially to have in view and placed before the eyes in this controversy, as well as in many other discussions; and especial care must be taken lest they be confounded. But if the limits of this book would suffer it, we would add the reasons for this division. For it has many testimonies in the Epistle to the Hebrews and elsewhere. And 21] all Levitical sacrifices can be referred to these members as to their own homes [genera]. For in the Law certain sacrifices were named propitiatory on account of their signification or similitude; not because they merited the remission of sins before God, but because they merited the remission of sins according to the righteousness of the Law, in order that those for whom they were made might not be excluded from that commonwealth [from the people of Israel]. Therefore they were called sin-offerings and burnt offerings for a trespass. Whereas the eucharistic sacrifices were the oblation, the drink-offering, thank-offerings, first-fruits, tithes.
22] [Thus there have been in the Law emblems of the true sacrifice.] But in fact there has been only one propitiatory sacrifice in the world, namely, the death of Christ, as the Epistle to the Hebrews 10:4 teaches: It is not possible that the blood of bulls and of goats should take away sins. And a little after, of the [obedience and] will of Christ, 10:10: By the which will we are sanctified by the offering of the body 23]of Jesus Christ once for all. And Isaiah interprets the Law, in order that we may know that the death of Christ is truly a satisfaction for our sins, or expiation, and that the ceremonies of the Law are not; wherefore he says, Is. 53:10: When Thou shalt make His soul an offering for sin, He will see His seed, etc. For the word employed here, asham (greek),signifies a victim for transgression; which signified in the Law that a certain Victim was to come to make satisfaction for our sins and reconcile God, in order that men might know that God wishes to be reconciled to us, not on account of our own righteousnesses, but on account of the merits of another, namely, of Christ. Paul interprets the same word asham as sin, Rom. 8:3: For sin (God) condemned sin, i.e., He punished sin for sin, i.e., by a Victim for sin. The significance of the word can be the more easily understood from the customs of the heathen, which, we see, have been received from the misunderstood expressions of the Fathers. The Latins called a victim that which in great calamities, where God seemed to be especially enraged, was offered to appease God’s wrath, a piaculum; and they sometimes sacrificed human victims, perhaps because they had heard that a human victim would appease God for the entire human race. The Greeks sometimes called them kaqavrmata and sometimes periyhvmata. Isaiah and Paul, therefore, mean that Christ became a victim, 24] i.e., an expiation, that by His merits, and not by our own, God might be reconciled. Therefore let this remain established in the case, namely, that the death of Christ alone is truly a propitiatory sacrifice. For the Levitical propitiatory sacrifices were so called only to signify a future expiation. On account of a certain resemblance, therefore, they were satisfactions redeeming the righteousness of the Law, lest those persons who sinned should be excluded from the commonwealth. But after the revelation of the Gospel [and after the true sacrifice has been accomplished] they had to cease; and because they had to cease in the revelation of the Gospel, they were not truly propitiations, since the Gospel was promised for this very reason, namely, to set forth a propitiation.
25] Now the rest are eucharistic sacrifices, which are called sacrifices of praise, Lev. 3:1f.; 7:11f.; Ps. 56:12f., namely, the preaching of the Gospel, faith, prayer, thanksgiving, confession, the afflictions of saints, yea, all good works of saints. These sacrifices are not satisfactions for those making them, or applicable on behalf of others, so as to merit for these, ex opere operato, the remission of sins or reconciliation. For they are made by those who have been reconciled. 26] And such are the sacrifices of the New Testament, as Peter teaches, 1 Pet. 2:5: An holy priesthood, to offer up spiritual sacrifices. Spiritual sacrifices, however, are contrasted not only with those of cattle, but even with human works offered ex opere operato, because spiritual refers to the movements of the Holy Ghost in us. Paul teaches the same thing Rom. 12:1:Present your bodies a living sacrifice, holy, acceptable, which is your reasonable service. Reasonable service signifies, however, a service in which God is known, and apprehended by the mind, as happens in the movements of fear and trust towards God. Therefore it is opposed not only to the Levitical service, in which cattle are slain, but also to a service in which a work is imagined to be offered ex opere operato, The Epistle to the Hebrews 13:15, teaches the same thing: By Him, therefore, let us offer the sacrifice of praise to God continually; and he adds the interpretation, that is, the fruit of our lips, giving thanks to His name. He bids us offer praises, i.e., prayer, thanksgiving, confession, and the like. These avail not ex opere operato, but on account of faith. This is taught by the clause: By Him let us offer, i.e., by faith in Christ.
27] In short, the worship of the New Testament is spiritual, i.e., it is the righteousness of faith in the heart and the fruits of faith. It accordingly abolishes the Levitical services. [In the New Testament no offering avails ex opere operato, sine bono motu utentis, i.e., on account of the work, without a good thought in the heart.] And Christ says, John 4:23. 24: True worshipers shalt worship the Father in spirit and in truth; for the Father seeketh such to worship Him. God is a Spirit; and they that worship Him must worship Him in spirit and in truth [that is, from the heart, with heartfelt fear and cordial faith]. This passage clearly condemns [as absolutely devilish, pharisaical, and antichristian] opinions concerning sacrifices which, they imagine, avail ex opere operato, and teaches that men ought to worship in spirit, i.e., with the dispositions of the heart and by faith. [The Jews also did not understand their ceremonies aright, and imagined that they were righteous before God when they had wrought works ex opere operato. Against this the prophets contend with the greatest earnestness.] Accordingly, 28] the prophets also in the Old Testament condemn the opinion of the people concerning theopus operatum, and teach the righteousness and sacrifices of the Spirit. Jer. 7:22-23: For I spoke not unto your fathers, nor commanded them, in the day that I brought them out of the land of Egypt, concerning burnt offerings or sacrifices; but this thing commanded I them, saying, Obey My voice, and I will be your God, etc. How do we suppose that the Jews received this arraignment, which seems to conflict openly with Moses? For it was evident that God had given the fathers commands concerning burnt offerings and victims. But Jeremiah condemns the opinion concerning sacrifices which God had not delivered, namely, that these services should please Him ex opere operato. But he adds concerning faith that God had commanded this: Hear Me, i.e., believe Me that I am your God; that I wish to become thus known when I pity and aid; neither have I need of your victims; believe that I wish to be God the Justifier and Savior, not on account of works, but on account of My word and promise; truly and from the heart seek and expect aid from Me.
29] Ps. 50:13,15, which rejects the victims and requires prayer, also condemns the opinion concerning the opus operatum: Will I eat the flesh of bulls? etc. Call upon Me in the day of trouble; I will deliver thee, and thou shalt glorify Me. The Psalmist testifies that this is true service, that this is true honor, if we call upon Him from the heart.
Likewise Ps. 40:6: Sacrifice and offering Thou didst not desire; mine ears hast Thou opened, i.e., Thou hast offered to me Thy Word that I might hear it, and Thou dost require that I believe Thy Word and Thy promises, that Thou truly desirest to pity, to bring aid, etc. Likewise Ps. 51:16-17: Thou delightest not in burnt offering. The sacrifices of God are a broken spirit; a broken and a contrite heart, O God, Thou wilt not despise. Likewise Ps. 4:5: Offer the sacrifices of righteousness, and put your trust [hope, V.] in the Lord. He bids us hope, and says that this is a righteous sacrifice, signifying that other sacrifices are not true and righteous sacrifices. And Ps. 116:17: I will offer to Thee the sacrifices of thanksgiving, and will call upon the name of the Lord. They call invocation a sacrifice of thanksgiving.
30] But Scripture is full of such testimonies as teach that sacrifices ex opere operato do not reconcile God. Accordingly the New Testament, since Levitical services have been abrogated, teaches that new and pure sacrifices will be made, namely, faith, prayer, thanksgiving, confession, and the preaching of the Gospel, afflictions on account of the Gospel, and the like.
31] And of these sacrifices Malachi 1:11 speaks: From the rising of the sun even unto the going down of the same My name shall be great among the Gentiles; and in every place incense shall be offered unto My name and a pure offering. The adversaries perversely apply this passage to the Mass, and quote the authority of the Fathers. A reply, however, is easy, for even if it spoke most particularly of the Mass, it would not follow that the Mass justifies ex opere operato, or that, when applied to others, it merits the remission of sins, etc. The prophet says nothing of those things which the monks and sophists impudently fabricate. 32] Besides, the very words of the prophet express his meaning. For they first say this, namely, that the name of the Lord will be great. This is accomplished by the preaching of the Gospel. For through this the name of Christ is made known, and the mercy of the Father, promised in Christ, is recognized. The preaching of the Gospel produces faith in those who receive the Gospel. They call upon God, they give thanks to God, they bear afflictions for their confession, they produce good works for the glory of Christ. Thus the name of the Lord becomes great among the Gentiles. Therefore incense and a pure offering signify not a ceremony ex opere operato [not the ceremony of the Mass alone], but all those sacrifices through which the name of the Lord becomes great, namely, faith, invocation, the preaching 33] of the Gospel, confession, etc. And if any one would have this term embrace the ceremony [of the Mass], we readily concede it, provided he neither understands the ceremony alone, nor teaches that the ceremony profits ex opere operato. For just as among the sacrifices of praise, i.e., among the praises of God, we include the preaching of the Word, so the reception itself of the Lord’s Supper can be praise or thanksgiving; but it does not justify ex opere operato; neither is it to be applied to others so as to merit for them the remission of sins. But after a while we shall explain how even a ceremony is a sacrifice. Yet, as Malachi speaks of all the services of the New Testament, and not only of the Lord’s Supper; likewise, as he does not favor the pharisaic opinion of the opus operatum, he is not against us, but rather aids us. For he requires services of the heart, through which the name of the Lord becomes truly great.
34] Another passage also is cited from Malachi 3:3: And He shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering of righteousness. This passage clearly requires the sacrifices of the righteous, and hence does not favor the opinion concerning the opus operatum. But the sacrifices of the sons of Levi, i.e., of those teaching in the New Testament, are the preaching of the Gospel, and the good fruits of preaching, as Paul says, Rom. 15:16: Ministering the Gospel of God, that the offering up of the Gentiles might be acceptable, being sanctified by the Holy Ghost, i.e., that, the Gentiles might be offerings acceptable to God by faith, etc. For in the Law the slaying of victims signified both the death of Christ and the preaching of the Gospel, by which this oldness of flesh should be mortified, and the new and eternal life be begun in us.
But the adversaries everywhere perversely apply the name sacrifice to the ceremony alone. They omit the preaching of the Gospel, faith, prayer, and similar things, although the ceremony has been established on account of these, and the New Testament ought to have sacrifices of the heart, and not ceremonials for sin that are to be performed after the manner of the Levitical priesthood.
35] They cite also the daily sacrifice (cf. Ex. 29:38f.; Dan. 8:11f.; 12:11), that, just as in the Law there was a daily sacrifice so the Mass ought to be a daily sacrifice of the New Testament. The adversaries have managed well if we permit ourselves to be overcome by allegories. It is evident, however, that allegories do not produce firm proofs [that in matters so highly important before God we must have a sure and clear word of God, and not introduce by force obscure and foreign passages; such uncertain explanations do not stand the test of God’s judgment]. Although we indeed readily suffer the Mass to be understood as a daily sacrifice, provided that the entire Mass be understood, i.e., the ceremony with the preaching of the Gospel, faith, invocation, and thanksgiving. For these joined together are a daily sacrifice of the New Testament, because the ceremony [of the Mass, or the Lord’s Supper] was instituted on account of these things; neither is it to be separated from these. Paul says accordingly, 1 Cor. 11:26: As often as ye eat this bread and drink this cup, ye do show the Lord’s death till He come. But it in no way follows from this Levitical type that a ceremony justifying ex opere operato is necessary, or ought to be applied on behalf of others, that it may merit for them the remission of sins.
36] And the type aptly represents not only the ceremony, but also the preaching of the Gospel. In Num. 28:4f. three parts of that daily sacrifice are represented, the burning of the lamb, the libation, and the oblation of wheat flour. The Law had pictures or shadows of future things. Accordingly, in this spectacle Christ and the entire worship of the New Testament are portrayed. The burning of the lamb signifies the death of Christ. The libation signifies that everywhere in the entire world, by the preaching of the Gospel, believers are sprinkled with the blood of that Lamb, i.e., sanctified, as Peter says, 1 Pet. 1:2: Through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ. The oblation of wheat flour signifies faith, prayer, and thanksgiving in hearts. 37] As, therefore, in the Old Testament, the shadow is perceived, so in the New the thing signified should be sought, and not another type, as sufficient for a sacrifice.
38] Therefore, although a ceremony is a memorial of Christ’s death, nevertheless it alone is not the daily sacrifice; but the memory itself is the daily sacrifice, i.e., preaching and faith, which truly believes that, by the death of Christ, God has been reconciled. A libation is required, i.e., the effect of preaching, in order that, being sprinkled by the Gospel with the blood of Christ, we may be sanctified, as those put to death and made alive. Oblations also are required, i.e., thanksgiving, confessions, and afflictions.
Thus the pharisaic opinion 39] of the opus operatum being cast aside, let us understand that spiritual worship and a daily sacrifice of the heart are signified, because in the New Testament the substance of good things should be sought for [as Paul says: In the Old Testament is the shadow of things to come, but the body and the truth is in Christ], i.e., the Holy Ghost, mortification, and quickening. 40] From these things it is sufficiently apparent that the type of the daily sacrifice testifies nothing against us, but rather for us, because we seek for all the parts signified by the daily sacrifice. [We have clearly shown all the parts that belonged to the daily sacrifice in the law of Moses, that it must mean a true cordial offering, not an opus operatum.] The adversaries falsely imagine that the ceremony alone is signified, and not also the preaching of the Gospel, mortification, and quickening of heart, etc. [which is the best part of the Mass, whether they call it a sacrifice or anything else].
41] Now, therefore, good men will be able to judge readily that the complaint against us that we abolish the daily sacrifice is most false. Experience shows what sort of Antiochi they are who hold power in the Church; who under the pretext of religion assume to themselves the kingdom of the world, and who rule without concern for religion and the teaching of the Gospel; who wage war like kings of the world, and 42] have instituted new services in the Church. For in the Mass the adversaries retain only the ceremony, and publicly apply this to sacrilegious gain. Afterward they feign that this work, as applied on behalf of others, 43] merits for them grace and all good things. In their sermons they do not teach the Gospel, they do not console consciences, they do not show that sins are freely remitted for Christ’s sake; but they set forth the worship of saints, human satisfactions, human traditions, and by these they affirm that men are justified before God. And although some of these traditions are manifestly godless, nevertheless they defend them by violence. If any preachers wish to be regarded more learned, they treat of philosophical questions, which neither the people nor even those who propose them understand. Lastly, those who are more tolerable teach the Law, and say nothing concerning the righteousness of faith.
44] The adversaries in the Confutation make a great ado concerning the desolation of churches, namely, that the altars stand unadorned, without candles and without images. These trifles they regard as ornaments to churches. [Although it is not true that we abolish all such outward ornaments; yet, even if it were so, Daniel is not speaking of such things as are altogether external and do not belong to the Christian Church.] It is a far different desolation 45] which Daniel 11:31; 12:11, means namely, ignorance of the Gospel. For the people, overwhelmed by the multitude and variety of traditions and opinions, were in no way able to embrace 46] the sum of Christian doctrine. [For the adversaries preach mostly of human ordinances, whereby consciences are led from Christ to confidence in their own works.] For who of the people ever understood the doctrine of repentance of which the adversaries treat? And yet this is the chief topic of Christian doctrine.
Consciences were tormented by the enumeration of offenses and by satisfactions. Of faith, by which we freely receive the remission of sins, no mention whatever was made by the adversaries. Concerning the exercises of faith, struggling with despair, and the free remission of sins for Christ’s sake, all the books and all the sermons of the adversaries were silent [worse than worthless, and, moreover, caused untold damage]. 47] To these, the horrible profanation of the masses and many other godless services in the churches were added. This is the desolation which Daniel describes.
48] On the contrary, by the favor of God, the priests among us attend to the ministry of the Word, teach the Gospel concerning the blessings of Christ, and show that the remission of sins occurs freely for Christ’s sake. This doctrine brings sure consolation to consciences. The doctrine of [the Ten Commandments and] good works which God commands is also added. The worth and use of the Sacraments are declared.
49] But if the use of the Sacrament would be the daily sacrifice, nevertheless we would retain it rather than the adversaries, because with them priests hired for pay use the Sacrament. With us there is a more frequent and more conscientious use. For the people use it, but after having first been instructed and examined. For men are taught concerning the true use of the Sacrament that it was instituted for the purpose of being a seal and testimony of the free remission of sins, and that, accordingly, it ought to admonish alarmed consciences to be truly confident and believe that their sins are freely remitted. Since, therefore, we retain both the preaching of the Gospel and the lawful use of the Sacrament, the daily sacrifice remains with us.
50] And if we must speak of the outward appearance, attendance upon church is better among us than among the adversaries. For the audiences are held by useful and clear sermons. But neither the people nor the teachers have ever understood the doctrine of the adversaries. [There is nothing that so attaches people to the church as good preaching. But our adversaries preach their people out of the churches; for they teach nothing of the necessary parts of Christian doctrine; they narrate the legends of saints and other fables.] And 51] the true adornment of the churches is godly, useful, and clear doctrine, the devout use of the Sacraments, ardent prayer, and the like. Candles, golden vessels [tapers, altar-cloths, images), and similar adornments are becoming, but they are not the adornment that properly belongs to the Church. But if the adversaries make worship consist in such matters, and not in the preaching of the Gospel, in faith, and the conflicts of faith, they are to be numbered among those whom Daniel describes as worshiping their God with gold and silver, Dan. 11:38.
52] They quote also from the Epistle to the Hebrews 5:1: Every high priest taken from among men is ordained for men in things pertaining to God that he may offer both gifts and sacrifices for sins. Hence they conclude that, since in the New Testament there are high priests and priests, it follows that there is also a sacrifice for sins. This passage particularly makes an impression on the unlearned, especially when the pomp of the priesthood [the garments of Aaron, since in the Old Testament there were many ornaments of gold, silver, and purple] and the sacrifices of the Old Testament are spread before the eyes. This resemblance deceives the ignorant, so that they judge that, according to the same manner, a ceremonial sacrifice ought to exist among us, which should be applied on behalf of the sins of others, just as in the Old Testament. Neither is the service of the masses and the rest of the polity of the Pope anything else than false zeal in behalf of the misunderstood Levitical polity. (They have not understood that the New Testament is occupied with other matters, and that, if such ceremonies are used for the training of the young, a limit must be fixed for them.]