Faith without the works of the law," he adds the word alone, "by Faith alone." In the Diet of Augsburg, some one said to him, that the Catholics spoke very loudly of this interpretation, when he made that arrogant answer: "If your Papist prattles any more about this word alone, tell him that Doctor Martin Luther wishes it to be so; sic volo, sic jubeo, sit pro ratione voluntas—I wish so, I order so, let my will be sufficient reason for it."
30. In the year 1523 he composed his book, "De Formula Missæ et Communionis;" he abolished the Introits of the Sundays, all the festivals of saints, with the exception of the Purification and Annunciation of the Blessed Virgin; he retained the Kyrie, the Gloria, and one Collect, the Epistle, the Gospel, and the Nicene Creed, but all in the vulgar tongue; he then passed on to the Preface, omitting all the rest; he then says: "Who, the day before he suffered," &c., as in the Catholic Sacrifice of the Mass, but the words of the Consecration are chaunted as loud as the Pater Noster, that they may be heard by the people. After the Consecration, the Sanctus is sung, and the Benedictus qui venit said; the bread and the chalice is elevated immediately after the Pater Noster is said, without any other prayer, then the Pax Domini, &c. The Communion follows, and while that is going on, the Agnus Dei is sung; he approves of the Orationes Domine Jesu, &c., and Corpus D. N. J. C. custodiat, &c. He allows the Communion to be sung, but in place of the last Collect, chaunts the prayer, Quod ore sumpsimus, &c., and instead of the Ita Missa est, says Benedicamus Domine. He gives the chalice to all, permits the use of vestments, but without any blessing, and prohibits private Masses. To prepare for Communion, he says confession may be permitted as useful, but it is not necessary. He allows Matins to be said, with three lessons, the Hours, Vespers, and Complin.
31. In the year 1525, Carlostad attacked the doctrine of the Real Presence of Christ in the Holy Sacrament, saying that the word this did not refer to the bread, but to the body of Christ crucified. Luther opposed him in his book, "Contra Prophetas seu Fanaticos;" in this he first speaks of images, and says that in the law of Moses it was images of the Deity alone which were prohibited; he before admitted the images of the saints and the cross. Speaking of the Sacrament he says, by the word hoc, this, the bread is pointed out, and that Christ is truly and carnally in the supper. The bread and the body are united in the bread, and (speaking of the Incarnation) as man is God, so the bread is called his body and the body bread. Thus Luther falsely constitutes a second hypostatic union between the bread and the body of Christ. Hospinian quotes a sermon Luther preached against the Sacramentarians, where, speaking of the peace they wished to have established, if the Lutherans would grant them the liberty to deny the Real Presence, he says: "Cursed be such concord which tears asunder and despises the Church." He
