We also admitted, that then, as now, the word mass was sometimes used by the Romanists for the sacramental celebration in general, including the mass proper.

Thirdly, we assumed as undenied, that the Reformers, having been born and educated in the Romish religion till their majority, were accustomed to this two-fold use of the term mass.

We then asserted that the Reformers continued the twofold use of the term, and as its occasional use for the eucharist in general is not disputed, we especially proved that they continued to observe the distinction and to employ it in its specific sense, whenever the mass proper was spoken of.

We proved from various letters and other documents of Luther, written in the year of the Diet, that he makes the distinction and uses the term mass for the above described mass proper.

We proved from various letters and other articles of Melancthon, written during the session of the Diet, that he employed it in this specific sense.

We proved that the other Reformers used the word in this specific sense, such as Aurifaber, and Spalatin.  And finally: 

We proved that the Romanists used it in this sense at the Diet, in their pretended Refutation of the Augsburg Confession.

There being no possible doubt of the Reformers using the word mass to mean the specific mass, in their other writings at that time; the, only remaining question was, whether Melancthon so used it in the disputed passages of the Article XXIV. of the Augsburg Confession.

That he did here employ it, in this specific sense, we proved by the following facts:  Because he made two different captions or headings for two different articles, and in the one headed “Of the Lord’s Supper,” he discusses that subject, and in the other headed “The Mass,” he discusses what is specifically termed mass.

We proved, that Melancthon and all other translators from the Latin or German copy, have translated these passages, messa, and mass, and not Abendmahl, or Lord’s Supper, or Eucharist.

We have proved, that in this very Article XXIV., the mass and sacrament are spoken of in the same sentence as different things, being connected together by the word “and.”

We have proved, that if we substitute the Lord’s Supper instead of mass in this Article, many of the passages will make nonsense.

We have proved, that the Romanists themselves in their Refutation of the Augsburg Confession, understood this Article XXIV. as speaking of the Mass proper, and censured it for rejecting private masses, whilst it approved of it for retaining public masses.

Finally, we have proved, that Melancthon, in replying to this Romish Refutation, does not charge them with having misunderstood the XXIV.  Article; but goes on to refute their arguments, implying that they had understood him correctly.