derstand the word faith in Scripture, to be a confidence in God, that he is merciful to us, and not a mere knowledge of such history,-a knowledge which devils also possess.

It is taught further, that good works should and must be performed; not that we should place confidence in them, in order to merit grace, but to the glory of God and in accordance with his will. Faith alone ever secures grace and forgiveness of sins. And because the Holy Spirit is given through faith, the heart becomes qualified to perform good works. For before this, while it is without the Holy Spirit, it is too weak; besides it is in the power of Satan, who urges frail human nature to many sins. As we see among the philosophers, who undertaking to live honorably and unblameably, did not effect it however, but fell into many great and open sins; so it happens with man, if he is without true faith and without the Holy Spirit, and governs himself alone by his own human powers. Wherefore, the doctrine concerning faith is not deserving of censure for the prohibition of good works, but should much rather be applauded for teaching the performance of good works, and for offering assistance by which good works may be performed. For without faith and out of Christ, human nature and ability are much too weak to do good works, to call upon God, to have patience in sufferings, to love our neighbor, to execute with assiduity commanded offices, to be obedient, to avoid evil lusts. Such exalted and righteous works cannot be performed without the assistance of Christ, as he himself says, John 15, 5, "Without me, ye can do nothing."

ARTICLE XXI.-OF THE WORSHIP OF SAINTS,

Concerning the worship of saints, it is taught by our party that we should remember the saints, so that we may strengthen our faith, when we see how favors were conferred on them, and how assistance was afforded them through faith. Besides, that examples may be had from their good works for each one according to his vo cation; even as your imperial Majesty in waging war against the Turks, may follow successfully and devoutly the example of David; for both are royal offices, whose shelter and protection subjects require. But by Scripture it cannot be shown, that we should invoke the saints, or seek help from them. For there is but one Re conciler and Mediator appointed between God and man, Jesus Christ, 1 Tim. 2, 5, who is the only Savior, High Priest, Propitiator, and Intercessor before God, Rom. 3, 25 and 8, 34. And he alone has promised that he will hear our prayers. And this is the highest worship according to the Scripture, that from the heart we

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seek and call on this Jesus Christ, in every necessity and affliction, 1 John 2, 1. "If any man sin, we have an advocate with the Father, Jesus Christ the righteous."

This is about the substance of the doctrine which is preached and taught in our churches, for the rightful Christian instruction and comfort of conscience, and for the improvement of believers. For, as we did not feel willing to place in the highest and greatest danger before God our own souls and consciences, by the abuse of the Divine name and word, or to entail and transmit upon our children and descendants any other doctrine than that commensurate with the pure divine word and Christian truth; and as these doctrines are clearly grounded in the Holy Scripture, and besides, are also neither contrary nor in opposition to the universal Christian, or to the Roman church, so far as may be observed from the writings of the Fathers, we think that our adversaries cannot disagree with us in the foregoing articles. Those therefore act altogether unfriendly, hastily, and contrary to all Christian unity and love, who resolve in themselves, without any invariable grounds of divine command or writing, to exclude, reject, and avoid all of our party as heretics, because their errors and contentions are principally about certain traditions and misuses. If, then, there is no real error or deficiency in the principal articles, and if this our Confession is divine and Christian, with reason the bishops should demean themselves more mildly, even if there might be a deficiency among us on account of traditions; and yet we hope to assign indisputable grounds and reasons, why some traditions and abuses have been corrected among

us.

ARTICLES,

CONCERNING WHICH THERE IS DISSENSION, AND IN WHICH ARE RELATED THE ABUSES WHICH HAVE BEEN CORRECTED.

Since, then, with respect to these Articles of faith, there is nothing taught in our churches contrary to the Holy Scripture, or the universal church, but merely some abuses have been corrected, some of which in the course of time, have crept in of themselves, others have been established by force, necessity requires of us to relate these, and to allege reasons why alteration was permitted in them, in order that your imperial Majesty might know, that in this matter we have not acted in a manner unchristian or malicious, but that we were urged to permit such alteration by the command of God, which should justly be esteemed higher than all customs.

ARTICLE XXII.—OF BOTH ELEMENTS IN THE SACRAMENT.

Among us both elements in the sacrament, are administered to the laity, because this is a clear command and precept of Christ, Matt. 26, 27. "Drink ye all of it." Here Christ commands with clear words concerning the cup, that they all should drink out of it.

And in order that no one shall be able to cavil at these words, and explain them, as if they pertained to the priests alone, Paul informs us, 1 Cor. 11, 25, that the whole congregation of the Corinthian church, used both elements. And this custom continued in the church for a long time, as can be shown by history and the writings of the Fathers. Cyprian mentions in many places, that in his time the cup was administered to the laity. Thus says St. Jerome, the priests who administer the sacrament, distribute the blood of Christ to the people. And pope Gelasius himself commands, that the sacrament should not be divided, Distinct. 2, de Consecrat. cap. Comperimus. Neither can any canon be found, which commands that one element alone should be received. Nor can it be ascertained by any one, when or by whom the custom of receiving one element was introduced, although cardinal Cusanus mentions the time when this method was approved. Now it is evident that such custom, introduced contrary to the command of God, and in opposition to the ancient canons, is wrong. Wherefore, it was improper to oppress the consciences of those who wished to use the holy sacrament according to the institution of Christ, by compelling them to act contrary to the order of Christ our Lord.

And since the dividing of the sacrament is contrary to the institution of Christ, the usual processions* with the sacrament are discontinued among us.

ARTICLE XXIII.—OF THE MARRIAGE OF PRIESTS.

There have been very great complaints in the world, among individuals both of high and low rank, concerning the excessive lasciviousness, the dissolute conduct, and life of the priests, who were unable to observe continence, and who had also arrived at the highest excess with such abominable vices. For the purpose of avoiding. such gross and detestable offences, adultery, and other acts of sensuality, several priests among us have entered the matrimonial state. These allege that, in taking this step, they have been urged and ac

*These processions have reference to the processions with the host, on the festival of the Holy Body,--TRANS.

tuated by the dictates of conscience, as the Scripture clearly enjoins, that marriage was instituted of the Lord God to prevent fornication, as Paul says, 1 Cor. 7, 2. "To avoid fornication, let every man have his own wife." Again, "It is better to marry than to burn," Cor. 7, 9, and according to the declaration of Christ, that not "all men can receive this word," Matt. 19, 11. In this passage Christ himself, who well knew what was in man, declares that few persons have the gift to live continent; "for God created them male and female," Gen. 1, 27. Now experience has abundantly shown, whether it is within human power or ability, without a special gift or grace of God, to alter or modify the creatures of God the high Majesty, by human purposes or vows. For it is clear, what good, what decent, chaste lives, what Christian, honest, or blameless conduct, have followed from this in many individuals,-what abominable, hideous disquietudes and torment of their consciences, many have experienced in the close of their lives; and many of them have confessed it themselves. Since, then, the word and law of God cannot be altered by any human vows or enactments, from these and other reasons and authorities, the priests and other ecclesiastics have entered into the conjugal state.

So it may be shown likewise from history and the writings of the Fathers, that formerly in the Christian churches, it was customary for priests and deacons to have wives; wherefore Paul says, 1 Tim. 3, 2. "A bishop then must be blameless, the husband of one wife.” It is but four hundred years since the priests in Germany were driven by force from a state of matrimony to vows of continence, and they opposed that measure so generally, so very earnestly and rigorously, that the archbishop at Mayence, who published this new papal edict, was well nigh being murdered in a throng in an insurrection of the whole priesthood. And directly in the beginning, in a manner so precipitately and arbitrarily was that decree taken in hand, that the pope at that time did not only forbid unto the priests future marriage, but also dissolved the marriage of those who had already been in that state for a long time,-an action which was not only contrary to all divine, natural, and civil rights, but in opposition also to the canons which the popes themselves made, and to the most celebrated councils.

In like manner among individuals of high standing, piety, and intelligence, have similar opinions and sentiments been heard frequently, that this compulsory celibacy and prohibition of matrimony, (which God himself instituted and left optional,) has never been productive of any good, but has been the source of many great and per

nicious vices, and of many provocations. And even one of the popes, Pius II., himself, as his history shows, often mentioned these words, and permitted them to be written: "There may be some reasons, indeed, why marriage should be forbidden the ecclesiastics; but there are much higher, greater, and weightier, reasons why marriage should be left optional with them." And doubtless, pope Pius, as an intelligent and wise man, spoke these words from mature consideration.

Wherefore we would in submission to your imperial Majesty, comfort ourselves with the hope, that your Majesty, as a Christian and highly esteemed Emperor, will reflect that now in these latter days, of which the Scripture makes mention, the world becomes still more degenerate, and mankind weaker and more defective.

For these reasons it is highly necessary indeed, useful, and Christian, to be mindful lest by the prohibition of marriage, lasciviousness and vices more wicked and shameful be promoted in the German states. For no one is able to remedy or ameliorate these matters better or more wisely than God himself, who has instituted marriage for the purpose of assisting human weakness, and of restraining licentiousness. Thus say the ancient canons too, that severity and rigor must on some occasions be mitigated and relaxed, on account of human weakness, and for the purpose of guarding against, and of avoiding greater evils.

Now such a course would in this case be Christian and very necessary. For what injury could result to the Christian church in general, especially to the ministers and others, who are to serve in the church, from the marriage of priests and ecclesiastics? There will indeed, be a want of priests and ministers hereafter, should this rigorous prohibition of marriage be continued longer.

Now, since it is founded upon the divine word and commandment for priests and ecclesiastics to enter into a state of matrimony, besides since history shows that the priests did live in a state of matrimony; since also the vows of continence have produced a very great number of offences so detestable and unchristian, adultery so excessive, licentiousness so terrible and unheard of, and vices so abominable, that even some of the courtesans among the dignitaries at Rome, have often confessed these things, and admitted with sorrow that as these vices in the clergy were so abominable and predominant, the wrath of God would be excited;-it is indeed lamentable, not only that the Christian state of matrimony has been forbidden, but even in some places subjected to the most severe punishment, as if it were a heinous crime.