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offend another； that all things be done in the churches in
order； and without confusion； 1 Cor。 14； 40； comp。 Phil。 2；
14； but so that consciences be not burdened to think that they
are necessary to salvation； or to judge that they sin when
they break them without offense to others； as no one will say
that a woman sins who goes out in public with her head
uncovered provided only that no offense be given。
Of this kind is the observance of the Lord's Day； Easter；
Pentecost； and like holy…days and rites。 For those who judge
that by the authority of the Church the observance of the
Lord's Day instead of the Sabbath…day was ordained as a thing
necessary； do greatly err。 Scripture has abrogated the
Sabbath…day； for it teaches that； since the Gospel has been
revealed； all the ceremonies of Moses can be omitted。 And yet；
because it was necessary to appoint a certain day； that the
people might know when they ought to come together； it appears
that the Church designated the Lord's Day for this purpose；
and this day seems to have been chosen all the more for this
additional reason； that men might have an example of Christian
liberty； and might know that the keeping neither of the
Sabbath nor of any other day is necessary。
There are monstrous disputations concerning the changing of
the law； the ceremonies of the new law； the changing of the
Sabbath…day； which all have sprung from the false belief that
there must needs be in the Church a service like to the
Levitical； and that Christ had given commission to the
Apostles and bishops to devise new ceremonies as necessary to
salvation。 These errors crept into the Church when the
righteousness of faith was not taught clearly enough。 Some
dispute that the keeping of the Lord's Day is not indeed of
divine right； but in a manner so。 They prescribe concerning
holy…days； how far it is lawful to work。 What else are such
disputations than snares of consciences？ For although they
endeavor to modify the traditions； yet the mitigation can
never be perceived as long as the opinion remains that they
are necessary； which must needs remain where the righteousness
of faith and Christian liberty are not known。
The Apostles commanded Acts 15； 20 to abstain from blood。 Who
does now observe it？ And yet they that do it not sin not； for
not even the Apostles themselves wanted to burden consciences
with such bondage； but they forbade it for a time； to avoid
offense。 For in this decree we must perpetually consider what
the aim of the Gospel is。
Scarcely any Canons are kept with exactness； and from day to
day many go out of use even among those who are the most
zealous advocates of traditions。 Neither can due regard be
paid to consciences unless this mitigation be observed； that
we know that the Canons are kept without holding them to be
necessary； and that no harm is done consciences； even though
traditions go out of use。
But the bishops might easily retain the lawful obedience of
the people if they would not insist upon the observance of
such traditions as cannot be kept with a good conscience。 Now
they command celibacy； they admit none unless they swear that
they will not teach the pure doctrine of the Gospel。 The
churches do not ask that the bishops should restore concord at
the expense of their honor； which； nevertheless； it would be
proper for good pastors to do。 They ask only that they would
release unjust burdens which are new and have been received
contrary to the custom of the Church Catholic。 It may be that
in the beginning there were plausible reasons for some of
these ordinances； and yet they are not adapted to later times。
It is also evident that some were adopted through erroneous
conceptions。 Therefore it would be befitting the clemency of
the Pontiffs to mitigate them now； because such a modification
does not shake the unity of the Church。 For many human
traditions have been changed in process of time； as the Canons
themselves show。 But if it be impossible to obtain a
mitigation of such observances as cannot be kept without sin；
we are bound to follow the apostolic rule； Acts 5； 29； which
commands us to obey God rather than men。
Peter； 1 Pet。 5； 3； forbids bishops to be lords； and to rule
over the churches。 It is not our design now to wrest the
government from the bishops； but this one thing is asked；
namely； that they allow the Gospel to be purely taught； and
that they relax some few observances which cannot be kept
without sin。 But if they make no concession； it is for them to
see how they shall give account to God for furnishing； by
their obstinacy； a cause for schism。
Conclusion。
These are the chief articles which seem to be in controversy。
For although we might have spoken of more abuses； yet； to
avoid undue length； we have set forth the chief points； from
which the rest may be readily judged。 There have been great
complaints concerning indulgences； pilgrimages； and the abuse
of excommunications。 The parishes have been vexed in many ways
by the dealers in indulgences。 There were endless contentions
between the pastors and the monks concerning the parochial
right； confessions； burials； sermons on extraordinary
occasions； and innumerable other things。 Issues of this sort
we have passed over so that the chief points in this matter；
having been briefly set forth； might be the more readily
understood。 Nor has anything been here said or adduced to the
reproach of any one。 Only those things have been recounted
whereof we thought that it was necessary to speak； in order
that it might be understood that in doctrine and ceremonies
nothing has been received on our part against Scripture or the
Church Catholic。 For it is manifest that we have taken most
diligent care that no new and ungodly doctrine should creep
into our churches。
The above articles we desire to present in accordance with the
edict of Your Imperial Majesty； in order to exhibit our
Confession and let men see a summary of the doctrine of our
teachers。 If there is anything that any one might desire in
this Confession； we are ready； God willing； to present ampler
information according to the Scriptures。
Your Imperial Majesty's
faithful subjects：
John； Duke of Saxony； Elector。
George； Margrave of Brandenburg。
Ernest； Duke of Lueneberg。
Philip； Landgrave of Hesse。
John Frederick； Duke of Saxony。
Francis； Duke of Lueneburg。
Wolfgang； Prince of Anhalt。
Senate and Magistracy of Nuremburg。
Senate of Reutlingen。
End