We therefore disallow those who have taken from the faithful one part of the sacrament, to wit, the Lord's cup. For these do very grievously offend against the institution of the Lord, who says, 'Drink ye all of this' (Matt. xxvi. 27); which he did not so plainly say of the bread.
What manner of mass it was that the fathers used, whether it were tolerable or intolerable, we do not now dispute. But this we say freely, that the mass which is now used throughout the Roman Church is quite abolished out of our churches for many and just causes, which, for brevity's sake, we will not now particularly recite. Truly we could not approve of it, because they have changed a most wholesome action into a vain spectacle; also because the mass is made a meritorious matter, and is said for money; likewise because in it the priest is said to make the very body of the Lord, and to offer the same really, even for the remission of the sins of the quick and the dead. Add this also, that they do it for the honor, worship, and reverence of the saints in heaven (and for the relief of souls in purgatory), etc.
CHAPTER XXII.--OF HOLY AND ECCLESIASTICAL MEETINGS.
Although it be lawful for all men privately at home to read the Holy Scriptures, and by instruction to edify one another in the true religion, yet that the Word of God may be lawfully preached to the people, and prayers and supplications publicly made, also that the sacraments may be lawfully administered, and that collections may be made for the poor, and to defray all necessary charges, or to supply the wants of the Church, it is very needful that there should be holy meetings and ecclesiastical assemblies. For it is manifest that, in the apostolic and primitive Church, there were such assemblies, frequented of godly men. So many, then, as do despise them, and separate themselves from them, they are contemners of true religion, and are to be urged by the pastors and godly magistrates to abstain from stubbornly absenting themselves from sacred assemblies. Now, ecclesiastical assemblies must not be hidden and secret, but public and common; except persecution by the enemies of Christ and the Church will not suffer them to be public; for we know what manner of assemblies the primitive Church had formerly in secret corners, being under the tyranny of Roman emperors. But let those places where the faithful meet together be decent, and in all respects fit for God's Church. Therefore, let houses be chosen for that purpose, or churches, that are large and fair, so that they be purged from all such things as do not beseem the Church. And let all things be ordered as is most meet for comeliness, necessity, and godly decency, that nothing be wanting which is requisite for rites and orders, and the necessary uses of the Church.
And as we believe that God does not dwell in temples made with hands, so we know that by reason of the Word of God, and holy exercises therein celebrated, places dedicated to God and his worship are not profane, but holy; and that therefore such as are conversant in them ought to behave themselves reverently and modestly, as they who are in a sacred place, in the presence of God and his holy angels. All excess of apparel, therefore, is to be abandoned in churches and places where Christians meet for prayer, together with all pride and whatsoever else does not beseem Christian humility, discipline, and modesty. For the true ornament of churches does not consist in ivory, gold, and precious stones; but in the sobriety, godliness, and virtues of those who are in the church. 'Let all things be done decently and in order' in the church (1 Cor. xiv. 26). To conclude, 'Let things be done unto edifying' (ver. 40). Therefore, let all strange tongues keep silence in the holy assemblies, and let all things be uttered in the vulgar tongue, which is understood of all men in the company.