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this Article： the forgiveness of sins。 Hence； they hate God as
an enemy； call not upon Him； and expect no good from Him。
Augustine also admonishes his readers concerning the word
〃faith；〃 and teaches that the term 〃faith〃 is accepted in the
Scriptures not for knowledge such as is in the ungodly but for
confidence which consoles and encourages the terrified mind。
Furthermore； it is taught on our part that it is necessary to
do good works； not that we should trust to merit grace by
them； but because it is the will of God。 It is only by faith
that forgiveness of sins is apprehended； and that； for
nothing。 And because through faith the Holy Ghost is received；
hearts are renewed and endowed with new affections； so as to
be able to bring forth good works。 For Ambrose says： Faith is
the mother of a good will and right doing。 For man's powers
without the Holy Ghost are full of ungodly affections； and are
too weak to do works which are good in God's sight。 Besides；
they are in the power of the devil who impels men to divers
sins； to ungodly opinions； to open crimes。 This we may see in
the philosophers； who； although they endeavored to live an
honest life could not succeed； but were defiled with many open
crimes。 Such is the feebleness of man when he is without faith
and without the Holy Ghost； and governs himself only by human
strength。
Hence it may be readily seen that this doctrine is not to be
charged with prohibiting good works； but rather the more to be
commended； because it shows how we are enabled to do good
works。 For without faith human nature can in no wise do the
works of the First or of the Second Commandment。 Without faith
it does not call upon God； nor expect anything from God； nor
bear the cross； but seeks； and trusts in； man's help。 And
thus； when there is no faith and trust in God all manner of
lusts and human devices rule in the heart。 Wherefore Christ
said； John 16；6： Without Me ye can do nothing； and the Church
sings：
Lacking Thy divine favor；
There is nothing found in man；
Naught in him is harmless。
Article XXI： Of the Worship of the Saints。
Of the Worship of Saints they teach that the memory of saints
may be set before us； that we may follow their faith and good
works； according to our calling； as the Emperor may follow the
example of David in making war to drive away the Turk from his
country； For both are kings。 But the Scripture teaches not the
invocation of saints or to ask help of saints； since it sets
before us the one Christ as the Mediator； Propitiation； High
Priest； and Intercessor。 He is to be prayed to； and has
promised that He will hear our prayer； and this worship He
approves above all； to wit； that in all afflictions He be
called upon； 1 John 2； 1： If any man sin； we have an Advocate
with the Father； etc。
This is about the Sum of our Doctrine； in which； as can be
seen； there is nothing that varies from the Scriptures； or
from the Church Catholic； or from the Church of Rome as known
from its writers。 This being the case； they judge harshly who
insist that our teachers be regarded as heretics。 There is；
however； disagreement on certain Abuses； which have crept into
the Church without rightful authority。 And even in these； if
there were some difference； there should be proper lenity on
the part of bishops to bear with us by reason of the
Confession which we have now reviewed； because even the Canons
are not so severe as to demand the same rites everywhere；
neither； at any time； have the rites of all churches been the
same； although； among us； in large part； the ancient rites are
diligently observed。 For it is a false and malicious charge
that all the ceremonies； all the things instituted of old； are
abolished in our churches。 But it has been a common complaint
that some abuses were connected with the ordinary rites。
These； inasmuch as they could not be approved with a good
conscience； have been to some extent corrected。
ARTICLES IN WHICH ARE REVIEWED
THE ABUSES WHICH HAVE BEEN
CORRECTED。
Inasmuch； then； as our churches dissent in no article of the
faith from the Church Catholic； but only omit some abuses
which are new； and which have been erroneously accepted by the
corruption of the times； contrary to the intent of the Canons；
we pray that Your Imperial Majesty would graciously hear both
what has been changed； and what were the reasons why the
people were not compelled to observe those abuses against
their conscience。 Nor should Your Imperial Majesty believe
those who； in order to excite the hatred of men against our
part； disseminate strange slanders among the people。 Having
thus excited the minds of good men； they have first given
occasion to this controversy； and now endeavor； by the same
arts； to increase the discord。 For Your Imperial Majesty will
undoubtedly find that the form of doctrine and of ceremonies
with us is not so intolerable as these ungodly and malicious
men represent。 Besides； the truth cannot be gathered from
common rumors or the revilings of enemies。 But it can readily
be judged that nothing would serve better to maintain the
dignity of ceremonies； and to nourish reverence and pious
devotion among the people than if the ceremonies were observed
rightly in the churches。
Article XXII： Of Both Kinds in the Sacrament。
To the laity are given Both Kinds in the Sacrament of the
Lord's Supper； because this usage has the commandment of the
Lord in Matt。 26； 27： Drink ye all of it； where Christ has
manifestly commanded concerning the cup that all should drink。
And lest any man should craftily say that this refers only to
priests； Paul in 1 Cor。 11；27 recites an example from which it
appears that the whole congregation did use both kinds。 And
this usage has long remained in the Church； nor is it known
when； or by whose authority； it was changed； although Cardinal
Cusanus mentions the time when it was approved。 Cyprian in
some places testifies that the blood was given to the people。
The same is testified by Jerome； who says： The priests
administer the Eucharist； and distribute the blood of Christ
to the people。 Indeed； Pope Gelasius commands that the
Sacrament be not divided （dist。 II。； De Consecratione； cap。
Comperimus）。 Only custom； not so ancient； has it otherwise。
But it is evident that any custom introduced against the
commandments of God is not to be allowed； as the Canons
witness （dist。 III。； cap。 Veritate； and the following
chapters）。 But this custom has been received； not only against
the Scripture； but also against the old Canons and the example
of the Church。 Therefore； if any preferred to use both kinds
of the Sacrament； they ought not to have been compelled with
offense to their consciences to do otherwise。 And because the
division of the Sacrament does not agree with the ordinance of
Christ； we are accustomed to omit the procession； which
hitherto has been in use。
Article XXIII： Of the Marriage of Priests。
There has been common complaint concerning the examples of
priests who were not chaste。 For that reason also Pope Pius is
reported to have said that there were certain causes why
marriage was taken away from priests； but that there were far
weightier ones why it ought to be given back； for so Platina
writes。 Since； therefore； our priests were desirous to avoid
these open scandals； they married wives； and taught that it
was lawful for them to contract matrimony。 First； because Paul
says； 1 Cor。 7； 2。 9： To avoid fornication； let every man have
his own wife。 Also： It is better to marry than to burn。
Secondly Christ says； Matt。 19；11： All men cannot receive this
saying； where He teaches that not all men are fit to lead a
single life； for God created man for procreation； Gen。 1； 28。
Nor is it in man's power； without a singular gift and work of
God； to alter this creation。 ＇For it is manifest； and many
have confessed that no good； honest； chaste life； no
Christian； sincere； upright conduct has resulted （from the
attempt）； but a horrible； fearful unrest and torment of
conscience has been felt by many until the end。＇ Therefore；
those who are not fit to lead a single life ought to contract
matrimony。 For no man's law； no vow； can annul the commandment
and ordinance of God。 For these reasons the priests teach that
it is lawful for them to marry wives。
It is also evident that in the ancient Church priests were
married men。 For Paul says； 1 Tim。 3； 2； that a bishop should
be chosen who is the husband of one wife。 And in Germany； four
hundred years ago for the first time； the priests were
violently compelled to lead a single life； who indeed offered
such resistance that the Archbishop of Mayence； when about to
publish the Pope's de