It is proper that the churches should keep such ordinances for the sake of love and tranquillity, so far that one do not 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
