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but of the common Mass ＇the Communion＇ they speak very much。
Chrysostom says that the priest stands daily at he altar；
inviting some to the Communion and keeping back others。 And it
appears from the ancient Canons that some one celebrated the
Mass from whom all the other presbyters and deacons received
the body of he Lord； for thus the words of the Nicene Canon
say： Let the deacons； according to their order； receive the
Holy Communion after the presbyters； from the bishop or from a
presbyter。 And Paul； 1 Cor。 11； 33； commands concerning the
Communion： Tarry one for another； so that there may be a
common participation。
Forasmuch； therefore； as the Mass with us has the example of
the Church； taken from the Scripture and the Fathers； we are
confident that it cannot be disapproved； especially since
public ceremonies； for the most part like those hitherto in
use； are retained； only the number of Masses differs； which；
because of very great and manifest abuses doubtless might be
profitably reduced。 For in olden times； even in churches most
frequented； the Mass was not celebrated every day； as the
Tripartite History （Book 9； chap。 33） testifies： Again in
Alexandria； every Wednesday and Friday the Scriptures are
read； and the doctors expound them； and all things are done；
except the solemn rite of Communion。
Article XXV： Of Confession。
Confession in the churches is not abolished among us； for it
is not usual to give the body of the Lord； except to them that
have been previously examined and absolved。 And the people are
most carefully taught concerning faith in the absolution；
about which formerly there was profound silence。 Our people
are taught that they should highly prize the absolution； as
being the voice of God； and pronounced by God's command。 The
power of the Keys is set forth in its beauty and they are
reminded what great consolation it brings to anxious
consciences； also； that God requires faith to believe such
absolution as a voice sounding from heaven； and that such
faith in Christ truly obtains and receives the forgiveness of
sins。 Aforetime satisfactions were immoderately extolled； of
faith and the merit of Christ and the righteousness of faith
no mention was made； wherefore； on this point； our churches
are by no means to be blamed。 For this even our adversaries
must needs concede to us that the doctrine concerning
repentance has been most diligently treated and laid open by
our teachers。
But of Confession they teach that an enumeration of sins is
not necessary； and that consciences be not burdened with
anxiety to enumerate all sins； for it is impossible to recount
all sins； as the Psalm testifies； 19；13： Who can understand
his errors？ Also Jeremiah； 17 9： The heart is deceitful； who
can know it； But if no sins were forgiven； except those that
are recounted； consciences could never find peace； for very
many sins they neither see nor can remember。 The ancient
writers also testify that an enumeration is not necessary。 For
in the Decrees； Chrysostom is quoted； who says thus： I say not
to you that you should disclose yourself in public； nor that
you accuse yourself before others； but I would have you obey
the prophet who says： 〃Disclose thy self before God。〃
Therefore confess your sins before God； the true Judge； with
prayer。 Tell your errors； not with the tongue； but with the
memory of your conscience； etc。 And the Gloss （Of Repentance；
Distinct。 V； Cap。 Consideret） admits that Confession is of
human right only ＇not commanded by Scripture； but ordained by
the Church＇。 Nevertheless； on account of the great benefit of
absolution； and because it is otherwise useful to the
conscience； Confession is retained among us。
Article XXVI： Of the Distinction of Meats。
It has been the general persuasion； not of the people alone；
but also of those teaching in the churches； that making
Distinctions of Meats； and like traditions of men； are works
profitable to merit grace； and able to make satisfactions for
sins。 And that the world so thought； appears from this； that
new ceremonies； new orders； new holy…days； and new fastings
were daily instituted； and the teachers in the churches did
exact these works as a service necessary to merit grace； and
did greatly terrify men's consciences； if they should omit any
of these things。 From this persuasion concerning traditions
much detriment has resulted in the Church。
First； the doctrine of grace and of the righteousness of faith
has been obscured by it； which is the chief part of the
Gospel； and ought to stand out as the most prominent in the
Church； in order that the merit of Christ may be well known；
and faith； which believes that sins are forgiven for Christ's
sake be exalted far above works。 Wherefore Paul also lays the
greatest stress on this article； putting aside the Law and
human traditions； in order to show that Christian
righteousness is something else than such works； to wit； the
faith which believes that sins are freely forgiven for
Christ's sake。 But this doctrine of Paul has been almost
wholly smothered by traditions； which have produced an opinion
that； by making distinctions in meats and like services； we
must merit grace and righteousness。 In treating of repentance；
there was no mention made of faith； only those works of
satisfaction were set forth； in these the entire repentance
seemed to consist。
Secondly； these traditions have obscured the commandments of
God； because traditions were placed far above the commandments
of God。 Christianity was thought to consist wholly in the
observance of certain holy…days； rites； fasts； and vestures。
These observances had won for themselves the exalted title of
being the spiritual life and the perfect life。 Meanwhile the
commandments of God； according to each one's calling； were
without honor namely； that the father brought up his
offspring； that the mother bore children； that the prince
governed the commonwealth； these were accounted works that
were worldly and imperfect； and far below those glittering
observances。 And this error greatly tormented devout
consciences； which grieved that they were held in an imperfect
state of life； as in marriage； in the office of magistrate； or
in other civil ministrations； on the other hand； they admired
the monks and such like； and falsely imagined that the
observances of such men were more acceptable to God。
Thirdly； traditions brought great danger to consciences； for
it was impossible to keep all traditions； and yet men judged
these observances to be necessary acts of worship。 Gerson
writes that many fell into despair； and that some even took
their own lives； because they felt that they were not able to
satisfy the traditions； and they had all the while not heard
any consolation of the righteousness of faith and grace。 We
see that the summists and theologians gather the traditions；
and seek mitigations whereby to ease consciences； and yet they
do not sufficiently unfetter； but sometimes entangle；
consciences even more。 And with the gathering of these
traditions； the schools and sermons have been so much occupied
that they have had no leisure to touch upon Scripture； and to
seek the more profitable doctrine of faith； of the cross； of
hope； of the dignity of civil affairs of consolation of sorely
tried consciences。 Hence Gerson and some other theologians
have grievously complained that by these strivings concerning
traditions they were prevented from giving attention to a
better kind of doctrine。 Augustine also forbids that men's
consciences should be burdened with such observances； and
prudently advises Januarius that he must know that they are to
be observed as things indifferent； for such are his words。
Wherefore our teachers must not be looked upon as having taken
up this matter rashly or from hatred of the bishops； as some
falsely suspect。 There was great need to warn the churches of
these errors； which had arisen from misunderstanding the
traditions。 For the Gospel compels us to insist in the
churches upon the doctrine of grace； and of the righteousness
of faith； which； however； cannot be understood； if men think
that they merit grace by observances of their own choice。
Thus； therefore； they have taught that by the observance of
human traditions we cannot merit grace or be justified； and
hence we must not think such observances necessary acts of
worship。 They add hereunto testimonies of Scripture。 Christ；
Matt。 15； 3； defends the Apostles who had not observed the
usual tradition； which； however； evidently pertains to a
matter not unlawful； but indifferent； and to have a certain
affinity with the purifications of the Law； and says； 9： In
vain do they worship Me with the