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),