as a sacrifice of Christ offered by the priest for others, is also
denounced. It will also be recollected that this view of the mass as a
sacrifice, and as vicarious, is strongly denounced in the Augsburg
Confession, whilst the charge of having rejected the rite itself with
these and other modifications, is flatly denied, in these words: "It is
_unjustly_ charged against our churches, that they have abolished the
mass," (Art. XXIV., p. 21 of the Platform,) a thing never charged
against them in reference to the eucharist, for from the very beginning
of the Reformation, they charged the Papists with having mutilated it,
and claimed the restoration of the cup also to the laity.

5. In a _letter_ of September 20, 1530, addressed _to Justus Jonas_, one
of the theologians at the diet, Luther thus expresses himself: "For,
what else do our opponents, (the Papists,) presume to propose, than that
they shall not yield a hairsbreadth, but that we not only yield on the
subject of the canon, _the mass_, the _one kind_, (in the eucharist,)
celibacy, (of the clergy,) and jurisdiction (of the bishops); but shall
also admit that they have taught the truth, and acted properly in all
things, and were falsely accused by us." [Note 15] Here the mass is
again distinguished from the eucharist in one kind. He then adds: "If we
will get at it (yielding to the Papists,) let us yield only the canon,
and the closet masses; and either of these two is sufficient fully to
deny our doctrine and to confirm theirs." The _canon_ was that part of
the ritual of the mass which contained the forms of transubstantiation,
which were positively rejected by the reformers, the closet masses are
rejected in the Augsburg Confession; but Luther says nothing against the
public mass, qualified as it is in the Confession.

6. In his _Exhortation to the Sacrament_ of the body and blood of
Christ, published in 1530, he says: "If the Papists do, as usual,