The subject of this article has been discussed under the head of Justification, and the several parts of Christian duty.

ARTICLE XXI.

Of the Invocation of Saints.

Concerning the invocation of saints our churches teach, that the saints ought to be held in remembrance, in order that we may, each in his own calling, imitate their faith and good works; that the emperor may imitate the example of David, in carrying on war to expel the Turks from our country; for both are kings. But the sacred volume does not teach us to invoke saints or to seek aid from them. For it proposes Christ to us as our only Mediator, propitiation, highpriest and intercessor. On his name we are to call, and he promises, that he will hear our prayers, and highly approves of this worship, viz. that he should be called upon in every affliction, 1 John 2: If any one sin, we have an advocate with the Father, &c.

This is the substance of our doctrines, from which it is evident, that they contain nothing inconsistent with the scriptures, or opposed either to the Catholic (universal,) or to the Roman church, so far as they accord with scripture. Under these circumstances, those certainly judge harshly, who would have us regarded as heretics. But the difference of opinion between us relates to certain abuses, which have crept into the churches without any good authority; in regard to which, if we do differ, the bishops ought to treat with lenity and tolerate us, on account of the confession, which we have just made. For, even the canons of the church are not so rigid, as to require every where a uniformity of rites; nor have the rites of all the churches ever been the same. Nevertheless, the ancient rites of the church we have in general carefully retained. For it is a slanderous charge, that all the ancient customs and institutions are abolished in our churches. But there was a general complaint, that some abuses had crept into the customary rites; and these, because we could not with a good conscience retain them, we have in part corrected.

The subject of the invocation of saints and angels having been discussed under the head of Angels, the reader is referred thither.

In their concluding remarks the Confessors term these articles fere summa doctrinae, (pretty much the substance of our doctrines,) thus intimating that they did not present it as a complete system of divinity, and implying that in some non-essential points they may hereafter find it necessary to make additional changes. This was in fact done in some measure by the Reformers themselves; but still more by the different Lutheran churches in the several countries of Europe since that time.

In this conclusion as well as the last several articles of the Confession, the Latin copy from which we translate, differs somewhat from the German.

The Corruptions in the Catholic Church, which the
Reformers corrected.

In addition to the preceding Confession of their faith, the Confessors also submitted to the Diet a list of the corruptions which had crept into the Roman church and which had been corrected by them. As this list of abuses corrected, is seldom found annexed to the modern editions of the Confessions, and will moreover not be entirely superfluous at the present day, we here present them to the American reader, from the authentic German edition of Dr. Baumgarten.

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CHAPTER I.

Of Communion in one kind.

As there is nothing contained in the doctrines of our churches, inconsistent with scripture, or with the Catholic church; and as we have merely rejected certain abuses, some of which had in the course of time crept into the church, whilst others were forcibly introduced into it; necessity demands that we should give some account of them, and assign the reasons which induced us to admit the alterations, in order that your imperial majesty may perceive that nothing was done in this matter in an unchristian or presumptuous manner, but that we were compelled to admit these alterations by the word of God which is justly to be held in higher regard than any customs of the church.

In our churches, communion is administered to the laity in both kinds, because we regard this as a manifest command and precept of Christ, Matth. 26: 27. Drink ye all of it. In this passage Christ teaches, in the plainest terms, that they should all drink out of the cup.

And in order that no one may be able to cavil at these words, and explain them as referring to the clergy alone, Paul informs us, that the entire church at Corinth received the sacrament in both kinds, 1 Cor. 11: 26. And this custom was retained in the church, as is proved by history and the writings of the Fathers. Cyprian frequently mentions the fact that in his day, the cup was given to the laity. St. Jerome also says, the priests, who administer the sacrament, dispense the blood of Christ to the people. And pope Gelasius, himself commanded, that the sacrament should not be divided (distinct. 2. de con

secrat. cap. comperimus.)

There is no canon extant, which

commands that one kind alone should be received.

Nor can it

be ascertained when, or by whom, the custom of receiving bread alone was introduced, although cardinal Cusanus mentions the time when it was approved. Now it is evident, that such a custom, introduced contrary to the divine command, and also in opposition to the ancient canons, is wrong. It was therefore improper to coerce and oppress the conscience of those who wished to receive the sacrament agreeably to the appointment of Christ, and compel them to violate the institution of our Lord. And inasmuch as the dividing of the sacrament is contrary to its institution by Christ, the host is not carried about in procession amongst us.

CHAPTER II.

The Celibacy of the Priests.

There has been general complaint among persons of every rank on account of the scandalous licentiousness and lawless lives of the priests; who were guilty of lewdness, and whose excesses had risen to the highest pitch. In order to put an end to such odious conduct, to adultery, and other lewd practices, several of our ministers have entered the matrimonial state. They themselves declare that in taking this step they were influenced by the dictates of conscience, and a sacred regard for the holy volume, which expressly informs us, that marriage was appointed of God to prevent licentiousness: as Paul says, (1 Cor. 7: 2.,) "To avoid fornication, let every man have his