is a sacrifice, since "mass" is nothing but "oblation," and has
received its name from the Hebrew word misbeach, altar - in Greek
thysiasterion, on account of the oblation. It has been
sufficiently declared above that we are justified not properly by
faith, but by love. But if any such statement be found in the Holy
Scriptures, Catholics know that it is declared concerning fides
formata, which works by love (Gal. 5), and because justification
is begun by faith, because it is the substance of things hoped
for. Heb. 11:1. Neither is it denied that the mass is a memorial
of Christ's passion and God's benefits, since this is approved b
the figure of the paschal lamb, that was at the same time a victim
and a memorial, Ex. 12:13, 14, and is represented not only by the
Word and sacraments, but also by holy postures and vestments in
the Catholic Church; but to the memory of the victim the Church
offers anew the Eucharist in the mysteries to God the Father
Almighty. Therefore the princes and cities are not censured for
retaining one common mass in the Church, provided they do this
according to the sacred canon, as observed by all Catholics. But
in abrogating all other masses they have done what the Christian
profession does not allow. Nor does any one censure the
declaration that of old all who were present communed. Would that
all were so disposed as to be prepared to partake of this bread
worthily every day! But if they regard one mass advantageous, how
much more advantageous would be a number of masses, of which they
nevertheless have unjustly disapproved. When all these things are
properly considered we must ask them to altogether annul and
repudiate this new form of celebrating the mass that has been
devised, and has been already so frequently changed, and to resume
the primitive form for celebrating it according to the ancient
rite and custom of the churches of Germany and all Christendom,