Then, in the _second_ part, follow the disputed articles: first, 22. Of the two kinds in Sacrament, why we distribute them to all. 23. Of mass, how it is observed among us, and why we have rejected secret masses. 24. Of priests, and the marriage of monks and nuns. 25. Of cloister vows. 26. Of difference of meats. 27. Of confession. 28. Of the power of the Bishops, and the difference between the spiritual and temporal sword. These twenty-eight articles are discussed in a clear, simple, scriptural, and peaceful manner. No ingenuous mind could withhold its approbation from them. It is impossible to say what impression they made upon the Emperor. It is well known that he was not very well acquainted with the German language. Besides this, he no doubt had previously also decided upon the course he would take. When the two copies were being handed to his secretary, he graciously took them into his own hands. He gave the German copy to the Archbishop of Mentz, and kept the Latin one for himself, and caused it to be translated into Italian and French for himself. He intimated to the Lutherans, that he would consider the matter further, but expected that they would not print the Confession. However, their opponents soon circulated defective copies, so that the Lutherans were forced to publish the correct Confession. Luther was regularly informed of the progress of events. He indeed was deeply interested, and secretly, by the help of God's hand, ruled the Diet. As Moses prayed, and had his sinking arms supported during the battle between the Israelites and their enemies, so Luther prayed in his castle of Coburg. He who sitteth in the heavens alone knows what influence he exerted. It would have been well for Melanchthon had he possessed such strong faith, and such a mighty spirit of prayer. But he looked too much to men, their power and their craftiness. And for this he was rewarded by complaints and sighs, but he did not conceal his sorrows from his paternal friend in Coburg. Through this, Luther opened the depth and power of his faith, and permitted the flame to spread even to Augsburg, that Melanchthon's heart might be encouraged. His precious letters should be read at length in the history of his own life; here we can only communicate extracts. June 26th, he wrote: "I heartily hate your great care, which, as you write, weakens you. That it increases so greatly in your heart, is not owing to the greatness of our cause, but is the fault of our great unbelief. Why do you thus unceasingly trouble yourself? If our cause is wrong, let us recant; but if it is right, why do we make God a liar in such great promises, because he bids us be of good cheer and satisfied? You are troubled thus by your philosophy, and not by your theology. The same also greatly vexes your friend Joachim; just as if you could accomplish anything by your useless cares. What more can the devil do than to kill us?" On the same day, Melanchthon