not regard the word mass as
the ordinary term for eucharist, but had a clear idea of the
distinction, and of the importance of observing it.

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
ki