II. Let us now adduce similar evidence from the writings of Melancthon himself, who wrote the Confession, to show that he also observed the distinction between mass and eucharist. This evidence will be the stronger as all his letters quoted, were written from Augsburg itself, during the very time that he composed the Confession, and whilst it was under consideration in the Diet. [Note 18]
1. In a letter to Luther, dated Augsburg, July 30, 1530, Melancthon says: "Zwingle has sent hither a printed Confession. His views of the Eucharist (Abendmahl) he urge strongly. He wishes all bishops to be extirpated." Then after speaking of human traditions, he adds: "In the matter of the mass, (not eucharist, which he had just mentioned before,) and in the first discussion (Aufsatz, composition) of the doctrinal articles I think I was cautions enough, but on the topics concerning unwritten traditions, I was never rightly satisfied with myself." [Note 19]
2. In another letter to Luther, of August 6th, he says: "At last, on Aug. 3d, we heard the (Romish) Refutation (of the Augsburg Confession), and also the declaration of the emperor. His declaration was terrible enough, but the Refutation was composed in such a puerile manner, that we could not but heartily congratulate each other. There is not a single composition of Faber, (the pensman of the Refutation,) however silly it may be, that is not exceeded in silliness by this. On the doctrine concern the two kinds, (in the Eucharist,) he adduced the history of the sons of Eli, who desired bread to eat; and wished to prove by it, that it becomes laymen to be satisfied with the mere bread in the Eucharist. His defence of the Mass was very frosty." [Note 20] Here we find the eucharist and the mass spoken of as separate things, and the discussion of the one represented as silly, and that of the other frosty.
3. In a letter to Luther, dated August 22d, he thus writes: "Yesterday we closed the discussion, or rather the quarrel (Gezaenk) which has been conducted before the umpires. The third point was the question of merit, &c. Then he came to the two kinds (in the eucharist). Here he exerted himself to the utmost to prove that both kinds are not commanded. He maintained that it was a matter of indifference whether one or both kinds are received, and and [sic] that if we would teach this, he would cheerfully allow us both kinds. This I could not accede to; nevertheless, I excused those who had hitherto erroneously received but one kind; for they cried out, the whole church is condemned by us. What think you of this? The command of Jesus refers to ministers and laymen. Hence if it is our duty to receive the sacrament, we are also obligated to retain the form of the entire sacrament. If you also are of this opinion, then inform me of it distinctly. On the subject of the mass, vows and marriage, there was no discussions, only some conditions were proposed, which we, however, did not accept." [Note 21] Here again, the distinction between the sacrament and the mass is clearly made, and we are told that at the disputation before the umpires, the former was debated and the latter not. Can anything be plainer, than that a distinction is here made between eucharist and mass?
4. Under date of August 28, Melancthon thus writes to Luther: "They (the Papists,) wish us to admit, that neither those who administer but one kind, nor those who receive it, are guilty of sin. We have, indeed, exonerated those from blame, who receive but one kind; but as to those who administer but one,—there is the knot. The Synod of Basil conceded the whole sacrament to the Bohemians, on condition that they would acknowledge that it may, with propriety, be taken and received in one kind only. This confession they also wish to extort from us. Eckius says he contends for this point, merely because the people cannot be retained in the discharge of duty, unless we also release their consciences in regard to the sacrament (that is, unless the reformers would admit, that its reception in one kind was also allowable). We therefore desire to know your judgment on the case. As to the application of masses, they are willing to postpone this till the meeting of the synod (or council); and thus they intimate, that they will not oppress us with the reception of their ungodly views on the mass (Koethe's edition: mit der gottlosen Application der Messe, with the ungodly application of the mass, i.e. to the living and dead). And yet they desire us to receive the canon of the mass, (i.e. the most objectionable part of the ritual of the mass, relating to the transubstantiation of the bread and wine, its application to others, &c.,) but with a convenient and devout explanation." [Note 22] Here again, the distinction between the mass and the sacrament is clearly seen.
5. On Sept. 4th, he again writes to Luther: "I know that this long silence must be very annoying to you, especially at this time, when we ought to consult one another most frequently; but believe me, nothing is so much opposed to my wishes in the court, as this indifference in dispatching more frequent messengers to you, and yet I am unable to induce them to do it. We have not yet received from our opponents the proposed conditions in reference to the two kinds (in the eucharist), marriage and the mass." [Note 23] Here again, who does not see the distinction?
6. In a document, which Melancthon prepared for a friend of the chancellor of the bishop of Luettich, in which he states how far they yielded, and also the points in which they could not agree, we find the following: "Of the two kinds.—Here we excused those (the laity,) who receive one kind alone (that is, merely the bread in the eucharist), for as they do not distribute the sacraments, they have to receive the sacrament as it is given to them." [Note 24] "Of the mass.—In regard to the mass we have already given our reply: namely, that our party retain the substantials (substantalia,) and principal parts of the mass, so far as the consecration is concerned, &c." [Note 25] "The mass is not a work which, when applied to others, merits grace for them ex opere operato; but according to the confession of the whole church, the Lord's Supper is the sacrament, through which grace is offered to him that receives it, which grace he also really receives, but not by the more external act, but through faith, when he is certain that, in it., grace and pardon of sins are offered." [Note 26]
III. We will add a few short extracts from other reformers, written at the time of the Diet, to confirm our position that they also made a distinction between the mass and the eucharist, and that by the former they meant that performance of the priest alone at the altar, which preceded the communion.
1. Aurifaber, who was a particular personal friend of Luther, and was present at his death. In his account of the incidents of Luther and his doctrines in the year 1530, speaking of the special committee which was appointed on the 16th of August, consisting of seven members on each side, he remarks: [Note 27] "These assembled and took into consideration the Augsburg Confession of the Protestant States, deliberating on one article after another, and the first day agreed upon eleven articles. The second day they continued their negotiations and agreed toll [sic] to twenty-one articles. But on the articles concerning the mass, marriage of priests, the Lord's Supper, monastic vows and the jurisdiction of the bishops, &c., they could not agree and remained at variance." Here the mass and the Lord's Supper are distinctly classed as different topics.
2. Spalatin, one of the theologians who attended the Elector to Augsburg, in his narrative of what occurred during the diet, giving a brief abstract of the contents of the Augsburg Confession, epitomises the, Xth Article thus: Of the Holy Sacrament of the true body and blood of Christ in the Sacrament of the altar; and the XXIV Article, "of the Mass, how it is celebrated amongst us, and the reason why closet masses have been rejected by us." Here again, who does not see that the two are represented as distinct?