Creeds of the Evangelical Protestant Churches.

The Augsburg Confession. A.D. 1530.

CONFESSIO AUGUSTANA.

The Augsburg Confession. A.D. 1530.

[The Latin text is from the editio princeps, 1531, as printed in the best editions of the 'Book of Concord,' and especially (with all the various readings) in the Corpus Reformatorum, ed. Bindseil, Vol. XXVI. (1858), pp. 263–336. I have inserted in brackets the most important additions of the German text, and marked in foot-notes the chief alterations of the edition of 1540. The English translation (in the style of the sixteenth century) was prepared (1868), and at my request carefully revised for this work (1874), by my friend, The Rev. Dr. Charles P. Krauth, Vice-Provost of the University of Pennsylvania, and Professor of Theology in the Evangelical Lutheran Seminary, Philadelphia. First English translation by Richard Taverner, London, 1536; recent translations, more or less complete, by S. S. Schmucker (1834): E. Hazelius (1841), Ambrose and Socrates Henkel (1851 and 1854). See Vol. I. § 41, pp. 225 sqq.]

Confessio Fidei	Confession of Faith
Exhibita Invictissimo Imperatori Carolo V. Cæsari Augusto in Comiciis Augustæ. Anno MDXXX.¹¹The title of the German edition is Confessio odder Bekantnus des Glaubens etlicher Fürsten und Stedte: Uberantwort Kaiserlicher Majestet: zu Augspurg, Anno M.D.XXX.	Presented to the Invincible Emperor Charles V., Cæsar Augustus, at the Diet of Augsburg, Anno Domini MDXXX.²²The title of the German edition is Confessio odder Bekantnus des Glaubens etlicher Fürsten und Stedte: Uberantwort Kaiserlicher Majestet: zu Augspurg, Anno M.D.XXX.
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Et loquebar de testimoniis tuis in conspectu Regum, et non confundebar.—Psalm cxix. 46.	I will speak of thy testimonies also before kings, and will not be ashamed.—Psalm cxix. 46.
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Præfatio ad Cæsarem Carolum V.	Preface to the Emperor Charles V.
Invictissime Imperator, Cæsar Auguste, Domine clementissime. Cum V.C.M. indixerit conventum Imperii Augustæ, ut deliberetur de auxiliis contra Turcam, atrocissimum, hæreditarium atque veterem Christiani nominis ac religionis hostem, quomodo illius scilicet furori et conatibus durabili et perpetuo belli apparatus resisi posit; deinde et de dissensionibus in causa nostræ sanctæ religionis et Christianæ fidei, et ut in hac causa religionis partium opiniones ac sententiæ inter sese in caritate, lenitate et mansuetudine mutua audiantur coram, intelligantur et ponderentur, ut illis, quæ utrinque in Scripturis secus tractata aut intellecta sunt, sepositis et correctis, res illæ ad unam simplicem veritatem et Christianam concordiam componantur et reducantur; ut de cœtero a nobis una, sincera et vera religio colatur et servetur	Most Invincible Emperor, Cæsar Augustus, Most Clement Master: Inasmuch as Your Imperial Majesty has summoned a Convention of the Empire at Augsburg, to deliberate in regard to aid against the Turk, the most atrocious, the hereditary, and ancient enemy of the Christian name and religion, in what way, to wit, resistance might be made to his rage and assaults, by protracted and perpetual preparation for war: Because, moreover, of dissensions in the matter of our holy religion and Christian faith, and in order that this matter of religion the opinions and judgments of diverse parties may be heard in each other's presence, may be understood and weighed among one another, in mutual charity, meekness, and gentleness, that those things which in the writings on either side have been handled or understood amiss, being laid aside

ut, quemadmodum sub uno Christo sumus et militamus: ita in una etiam Ecclesia Christiana, in unitate et concordia vivere possimus; cumque nos infra scripti Elector et Principes, cum aliis, qui nobis conjuncti sunt, perinde ut alii Electores et Principes et Status ad præfata Comitia evocati simus, ut Cæsareo mandato obedienter obsequeremur, mature venimus Augustam; et, quod citra jactantiam dictum volumes, inter primos affuimus.	and corrected, these things may be harmonized and brought back to the one simple truth and Christian concord; so that hereafter the one unfeigned and true religion may be embraced and preserved by us, so that as we are subjects and soldiers of the one Christ, so also, in unity and concord, we may live in the one Christian Church: And inasmuch as we, the Elector and Princes, whose names are subscribed, together with others who are conjoined with us, in common with other Electors, and Princes, and States, have been called to the aforenamed Diet,—we have, in order to render most humble obedience to the Imperial Mandate, come early to Augsburg, and, with no desire to boast, would state that we were among the very first to be present.
Cum igitur V.C.M. Electoribus, Principibus et aliis Statibus Imperii etiam hic Augustæ sub ipsa initia horum Comitiorum inter cœtera proponi fecerit, quod singuli Status Imperii vigore Cæsarei edicti suam opinionem et sententiam in Germanica et Latina lingua proponere debeant atque offerre; et habita deliberatione proxima feria quarta, rursum responsum est V.C.M. nos proxima feria sexta articulos nostræ Confessionis pro nostra parte oblaturos esse:	When, therefore, Your Imperial Majesty, among other things, has also at Augsburg, at the very beginning of these sessions, caused the proposition to be made to the Princes and States of the Empire, that each of the States of the Empire, in virtue of the Imperial Edict, should propose and offer in the German and in the Latin language its opinion and decision; after discussion on Wednesday we replied to Your Imperial Majesty, that on the following Friday we would offer on our part the Articles of our Confession:
Ideo V.C.M. voluntati obsequamur, offerimus in hac religionis causa nostrorum Concionatorum et nostram Confessionem, cujusmodi doctrinam ex Scripturis Sanctis et puro verbo Dei hactenus illi in nostris terris, ducatibus, ditionibus et urbibus tradiderint, ac in Ecclesiis tractaverint. Quod si et cœteri Electores, Principes ac Status Imperii, similibus scriptis, Latinis scilicet et Germanicis, juxta prædictam Cæsaream propositionem, suas opiniones in hac causa religionis produxerint: hic nos coram V.C.M. tanquam Domino nostro clementissimo paratos offerimus, nos cum præfatis Principibus et amicis nostris de tollerabilibus modis ac viis amice conferre, ut, quantum honeste fieri potest, conveniamus, et	Wherefore, in order that we may do homage to the will of Your Imperial Majesty, we now offer in the matter of religion the Confession of our preachers and of ourselves, the doctrine of which, derived from the Holy Scriptures and pure Word of God, they have to this time set forth in our lands, dukedoms, domains, and cities, and have taught in the churches. If the other Electors, Princes, and States of the Empire, should in similar writings, to wit, in Latin and German, according to the aforementioned Imperial proposition, produce their opinions in this matter of religion: we here, in the presence of Your Imperial Majesty, our most Clement Lord, offer ourselves, prepared, in conjunction with the Princes and

re inter nos partes citra odiosam contentionem pacifice agitata, Deo dante, dissensio dirimatur, et ad unam veram concordem religionem reducatur; sicut omnes sub uno Christo sumus et militamus et unum Christum confiteri debemus, juxta tenorem edicti V.C.M. et omnia ad veritatem Dei perducantur, id quod ardentissimis votis a Deo petimus.	our friends already designated, to compare views in a kindly manner in regard to mode and ways which may be available, so that, as far as may honorably be done, we may agree, and the matter between us of both parts being peacefully discussed, with no hateful contention, by God's help the dissension may be removed, and brought back to one true accordant religion (as we are all subjects and soldiers under one Christ, so also we ought to confess one Christ, in accordance with the tenor of the decree of Your Imp. M.), and all things should be brought back to the truth of God, which with most fervent prayers we beseech God to grant.
Si autem, quod ad cœteros Electores, Principes et Status, ut partem alteram, attinet, hæc tractatio causæ religionis, eo modo, quo V.C.M. agendam et tractandam sapienter duxit, scilicet cum tali mutua præsentatione scriptorum ac sedata collatione inter nos non processerit, nec aliquo fructu facta fuerit: nos quidem testatum clare relinquimus, hic nihil nos, quod ad Christianam concordiam (quæ cum Deo et bona conscientia fieri posit) conciliandam conducere queat, ullo modo detrectare; quemadmodum et V.C.M. deinde et cœteri Electores et Status Imperii et omnes, quicunque sincero religionis amore ac studio tenentur, quicunque hanc causam æquo animo audituri sunt, ex hac nostra et nostrorum Confessione hoc clementer cognoscere et intelligere dignabuntur.	But if, as regards the rest of the Electors, Princes, and States, those of the other party, this treatment of the matter of religion, in the manner in which Your I. M. has wisely thought fit it should be conducted and treated, to wit, with such a mutual presentation of writings and calm conference between us, should not go on, nor be attended by any result; yet shall we leave a clear testimony that in no manner do we evade any thing which can tend to promote Christian concord (any thing which God and a good conscience allow); and this Your I. M. and the other Electors and States of the Empire, and all who are moved by a sincere love of religion and concern for it, all who are willing to give an equitable hearing in this matter, will kindly gather and understand from the Confession of ourselves and of ours.
Cum etiam V.C.M. Electoribus, Principibus et reliquis Statibus Imperii non una vice, sed sæpe clementer significaverit, et in Comitiis Spirensibus, quæ anno Domini etc. XX VI. habita sunt, ex data et præscripta forma vestræ Cæsareæ instructionis et comissionis recitari et publice prælegi fecerit: Vestram M. in hoc negocio religionis ex causis certis, quæ V.M. nomine allegatæ sunt, non velle quicquam determinare, nec concludere posse, sed apud Pontificem Romanum pro officio V.C.M. diligenter daturam operam de congregando Concilio generali. Quemadmodum	Since, moreover, Your I. M. has not once only, but repeatedly signified to the Electors, Princes, and other States of the Empire; and at the Diet of Spires, which was held in the year of our Lord 1526, caused to be recited and publicly proclaimed, in accordance with the form of Your Imperial instruction and commission given and prescribed: That Your I. M. in this matter of religion for certain reasons, stated in the name of Your Majesty, was not willing to determine, nor was able to conclude touching any thing, but that Your I. M. would diligently endeavor to have the Roman Pontiff,

idem latius expositum est ante annum in publico proximo conventu, qui Spiræ congregatus fuit. Ubi V.C.M. per Dominum Ferdinandum, Bohemiæ et Ungariæ Regem, amicum et Dominum clementem nostrum, deinde per Oratorem et Comissarios Cæsareos, hæc inter cœtera proponi fecit, quod V.C.M. intellexisset et expendisset Locum Tenentis V.C.M. in Imperio et Præsidentis et Consiliariorum in Regimine et Legatorum ab aliis Statibus, qui Ratisbonæ convenerant, deliberationem de Concilio congregando, et quod judicaret etiam V.C.M. utile esse, ut congregaretur Concilium, et quia causæ, quæ tum tractabantur inter V.C.M. et Romanum Pontificem, vicinæ essent concordiæ et Christianæ reconciliationi, non dubitaret V.C.M. quin Romanum Pontifex adduci posset ad habendum generale Concilium: ideo significabat se V.C.M. operam daturam, ut præfatus Pontifex Maximus una cum V.C.M. tale generale Concilium primo quoque tempore emissis literis publicandum congregare consentiret.

in accordance with his office, to assemble a General Council; as also the same matter was more amply set forth a year ago in the last public Convention, which was held at Spires, where through His Highness Ferdinand, King of Bohemia and Hungary, our friend and clement Lord, afterward through the Orator and the Imperial Commissioners, Your I. M., among other propositions, caused these to be made: that Your I. M. had known and pondered the resolution to convene a Council, formed by the Representatives of Your I. M. in the Empire, and by the Imperial President and Counselors, and by the Legates of other States convened at Ratisbon, and this Your I. M. also judged that it would be useful to assemble a Council; and because the matters which were to be adjusted at this time between Your I. M. and the Roman Pontiff were approaching agreement and Christian reconciliation, Your I. M. did not doubt that, but that the Pope could be induced to summon a General Council: Wherefore Your I. M. signified that Your I. M. would endeavor to bring it to pass that the Chief Pontiff, together with Your I. M., would consent at the earliest opportunity to issue letters for the convening of such a General Council.

In eventum ergo talem, quod in causa religionis dissensiones inter nos et partes amice et in caritate non fuerint compositæ, tunc coram V.C.M. hic in omni obedientia nos offerimus, ex superabundanti comparituros et causam dicturos in tali generali, libero et Christiano Concilio, de quo congregando in omnibus Comitiis Imperialibus, quæ quidem annis Imperii V.C.M. habita sunt, per Electores, Principes et reliquos Status Imperii semper concorditer actum et congruentibus suffragiis conclusum est. Ad cujus etiam generalis Concilii conventum, simul et ad V.C.M. in hac longe maxima et gravissima causa jam ante etiam debito modo et in forma juris provocavimus et appellavimus. Cui appellationi ad V.C.M. simul et Concilium adhuc adheremus, neque eam per hunc vel alium tractatum

In the event, therefore, that in this matter of religion the differences between us and the other party should not be settled in friendship and love, we here present ourselves before Your I. M. in all obedience, as we have done before, ready to appear and to defend our cause in such a general, free, and Christian Council, concerning the convening of which there has been concordant action and a determination by agreeing votes on the part of the Electors, Princes, and the other States of the Empire, in all the Imperial Diets which have been held in the reign of Your I. M. To this Convention of a General Council, as also to Your I. M., we have in the due method and legal form before made our protestation and appeal in this greatest and gravest of matters. To which appeal both to Your I. M.

Pars I.	Part First.
(nisi causa inter nos et partes juxta tenorem Cæsareæ proximæ citationis amice in caritate composita, sedata, et ad Christianam concordiam reducta fuerit) deserere intendimus aut possumus; de quo hic etiam solenniter et publice protestamur.	and a Council we still adhere; nor do we intend, nor would it be possible for us to forsake it by this or any other document, unless the matter between us and the other party should, in accordance with the tenor of the latest Imperial citation, be adjusted, settled, and brought to Christian concord, in friendship and love; concerning which appeal we here also make our solemn and public protest.
ARTICULI FIDEI PRÆCIPUI.³³Germ. ed.: Artikel des Glaubens und der Lehre.	CHIEF ARTICLES OF FAITH.
Art. I.—De Deo.	Art. I.—Of God.
Ecclesiæ magno consensus [einträchtiglich] apud nos docent, Decretum Nicænæ Synodi, de unitate essentiæ divinæ et de tribus personis, verum et sine ulla dubitatione credendum esse. Videlicet, quod sit una essentia divina, quæ et appellatur et est Deus, æternus, incorporeus impartibilis [ohne Stück], immensa potentia, sapientia, bonitate, creator et conservator omnium rerum, visibilium et invisibilium; et tamen tres sint personæ, ejusdem essentiæ et potentiæ, et coæternæ, Pater, Filius et Spiritus Sanctus. Et nominee personæ utuntur ea significatione, qua usi sunt in hac causa Scriptores Ecclesiastici [die Väter], ut significet non partem aut qualitatem in alio, sed quod proprie subsistit.	The churches, with common consent among us, do teach that the decree of the Nicene Synod concerning the unity of the divine essence and of the three persons is true, and without doubt to be believed: to wit, that there is one divine essence which is called and is God, eternal, without body, indivisible [without part], of infinite power, wisdom, goodness, the Creator and Preserver of all things, visible and invisible; and that yet there are three persons of the same essence and power, who also are co-eternal, the Father, the Son, and the Holy Ghost. And they use the name of person in that signification in which the ecclesiastical writers [the fathers] have used it in this cause, to signify, not a part or quality in another, but that which properly subsists.

Damnant omnes hæreses, contra hunc articulum exortas, ut Manichæos, qui duo principia ponebant, Bonum et Malum, item Valentinianos, Arianos, Eunomianos, Mahometistas et omnes horum similes. Damnant et Samosatenos, veteres et neotericos,⁴⁴The Antitrinitarian Anabaptists, Denk, Hetzer, etc., but not Servede and the Socinians, who appeared after 1530. See Zöckler, Die Augsb. Conf. p. 137. qui, cum tantum unam personam esse contendant de Verbo et de Spiritu Sancto astute et impie rhetoricantur, quod non sint personæ distinctæ, sed quod Verbum significet verbum vocale, et Spiritus motum in rebus creatum [geschaffene Regung in Creaturen].	They condemn all heresies which have sprung up against this Article, as the Manichees, who set down two principles, good and evil; in the same manner the Valentinians, Arians, Eunomians, Mohammedans, and all such like. They condemn also the Samosatenes, old and new;⁵⁵The Antitrinitarian Anabaptists, Denk, Hetzer, etc., but not Servede and the Socinians, who appeared after 1530. See Zöckler, Die Augsb. Conf. p. 137. who, when they earnestly contend that there is but one person, do craftily and wickedly trifle, after the manner of rhetoricians, about the Word and Holy Ghost, that they are not distinct persons, but that the Word signifieth a vocal word, and the Spirit a motion created in things.
Art. II.—De Peccato Originis.	Art. II.—Of Original Sin.
Item docent, quod post lapsum Adæ omnes homines, secundum naturam propagati, nascantur cum peccato, hoc est, sine metu Dei, sine fiducia erga Deum, et cum concupiscentia; quodque hic morbus, seu vitium originis vere sit peccatum, damnans et afferens nunc quoque æternam mortem his, qui non renascuntur per Baptismum et Spiritum Sanctum.⁶⁶Much enlarged in the edition of 1540.	Also they teach that, after Adam's fall, all men begotten after the common course of nature are born with sin; that is, without the fear of God, without trust in him, and with fleshly appetite; and that this disease, or original fault, is truly sin, condemning and bringing eternal death now also upon all that are not born again by baptism and the Holy Spirit.
Damnant Pelagianos et alios, qui vitium originis negant esse peccatum, et, ut extenuent gloriam meriti et beneficiorum Christi,	They condemn the Pelagians, and others, who deny this original fault to be sin indeed; and who, so as to lessen the glory of the merits and

disputant hominem propriis viribus rationis coram Deo justificari posse.⁷⁷The edition of 1540 changes this sentence as follows: Damnant Pelagianos, qui negant peccatum originis, et sentiunt defectus illos seu concupiscentiam esse res indifferentes seu pœnas tantum, nec esse res sua natura domnatas, et somniant hominem legi Dei satisfacere posse, et propter hanc propriam obedientiam coram Deo justum pronunciari.	benefits of Christ, argue that a man may, by the strength of his own reason, be justified before God.
Art. III.—De Filio Dei.	Art. III.—Of the Son of God.
Item docent, quod Verbum, hoc est, Filius Dei, assumpserit humanam naturam in utero beatæ Mariæ virginis, ut sint duæ naturæ, divina et humana, in unitate personæ inseparabiliter conjunctæ, unus Christus, vere Deus et vere homo, natus ex virgine Maria, vere passus, crucifixus, mortuus et sepultus, ut reconciliaret nobis Patrem, et hostia esset non tantum pro culpa originis, sed etiam pro omnibus actualibus hominum peccatis.	Also they teach that the Word, that is, the Son of God, took unto him man's nature in the womb of the blessed Virgin Mary, so that there are two natures, the divine and the human, inseparably joined together in unity of person; one Christ, true God and true man: who was born of the Virgin Mary, truly suffered, was crucified, dead, and buried, that he might reconcile the Father unto us, and might be a sacrifice, not only for original guilt, but also for all actual sins of men.
Idem descendit ad inferos, et vere resurrexit tertia die, deinde ascendit ad cœlos, ut sedeat ad dexteram Patris, et perpetuo regnet et dominetur omnibus creaturis, sanctificet credentes in ipsum, misso in corda eorum Spiritu Sancto, qui regat [heilige, reinige, stärke], consoletur ac vivificet eos, a defendat adversus diabolum et vim peccati.	The same also descended into hell, and truly rose again the third day. Afterward he ascended into the heavens, that he might sit at the right hand of the Father; and reign forever, and have dominion over all creatures; might sanctify those that believe in him, by sending the Holy Spirit into their hearts, who shall rule [sanctify, purify, strengthen], comfort, and quicken them, and shall defend them against the devil, and the power of sin.
Idem Christus palam est rediturus,	The same Christ shall openly

ut judicet vivos et mortuos, etc., juxta Symbolum Apostolorum.	come again, to judge the quick and the dead, according as he Apostles' Creed declareth these and other things.
Art. IV.—De Justificatione.	Art. IV.—Of Justification.
Item docent, quod homines non possint justificari [Vergebung der sünde und Gerechtigkeit erlangen] coram Deo propriis viribus, meritis aut operibus, sed gratis [aus Gnaden] justificentur propter Christum per fidem, cum credunt se in gratiam recipi, et peccata remitti propter Christum, qui sua morte pro nostris peccatis satisfecit. Hanc fidem imputat Deus pro justicia coram ipso. Rom. III. et IV.⁸⁸Much enlarged in the edition of 1540.	Also they teach that men can not be justified [obtain forgiveness of sins and righteousness] before God by their own powers, merits, or works; but are justified freely [of grace] for Christ's sake through faith, when they believe that they are received into favor, and their sins forgiven for Christ's sake, who by his death hath satisfied for our sins. This faith doth God impute for righteousness before him. Rom. iii. and iv.
Art. V.—De Ministerio Ecclesiastico.	Art. V.—Of the Ministry of the Church.
Ut hanc fidem consequamur, institutum st ministerium docendi Evangelii et porrigendi Sacramenta.	For the obtaining of this faith, the ministry of teaching the Gospel and administering the Sacraments was instituted.
Nam per verbum et Sacramenta, tanquam per instrumenta, donatur Spiritus Sanctus, qui fidem efficit, ubi et quando visum est Deo, in iis, qui audiunt Evangelium, scilicet, quod Deus non propter nostra merita, sed propter Christum justificet hos, qui credunt, se propter Christum in gratiam recipi.	For by the Word and Sacraments, as by instruments, the Holy Spirit is given: who worketh faith, where and when it pleaseth God, in those that hear the Gospel, to wit, that God, not for our merit's sake, but for Christ's sake, doth justify those who believe that they for Christ's sake are received into favor.
Damnant Anabaptistas et alios,	They condemn the Anabaptists

qui sentient, Spiritum Sanctum contingere sine verbo externo hominibus per ipsorum preparationes et opera.⁹⁹This Article is also much enlarged in the edition of 1540.	and others,¹⁰¹⁰The Roman theologians, who teach that men receive the Holy Ghost through the Sacraments ex opere operato. Apol., German text, p. 71, Rechenb. edition. who imagine that the Holy Spirit is given to men without the outward word, through their own preparations and works.
Art. VI.—De Nova Obedientia.	Art. VI.—Of New Obedience.
Item docent, quod fides illa debeat bonos fructus parere, et quod oporteat bona opera, mandata a Deo, facere, propter voluntatem Dei, non ut confidamus, per ea opera justificationem coram Deo mereri.	Also they teach that this faith should bring forth good fruits, and that men ought to do the good works commanded of God, because it is God's will, and not on any confidence of meriting justification before God by their works.
Nam remissio peccatorum et justificatio fide apprehenditur, sicut testatur et vox Christi (Luc. xvii. 10): Cum feceritis hæc omnia, dicite, servi inutiles sumus.	For remission of sins and justification is apprehended by faith, as also the voice of Christ witnesseth: 'When ye have done all these things, say, We are unprofitable servants.'
Idem docent et veteres Scriptores Ecclesiastici. Ambrosius enim inquit: Hoc constitutum est a Deo, ut qui credit in Christum, salvus sit, sine opere, sola fide, gratis accipiens remissionem peccatorum.	The same also do the ancient writers of the Church teach; for Ambrose saith: 'This is ordained of God, that he that believeth in Christ shall be saved, without works, by faith alone, freely receiving remission of sins.'
Art. VII.—De Ecclesia.	Art. VII.—Of the Church.
Item docent, quod una Sancta Ecclesia pepetuo mansura sit. Est autem Ecclesia congregatio Sanctorum [Versammlung aller Gläubigen],¹¹¹¹Edition of 1540: Congregatio membrorum Christi, hoc est, Sanctorum, qui vere credunt et obediunt Christo; etsi in hac vita huic congregationi multi mali et hypocritæ admixti sunt usque ad novissimum judicium. in qua Evangelium	Also they teach that one holy Church is to continue forever. But the Church is the congregation of saints [the assembly of all believers], in which the Gospel is

recte [rein] docetur, et recte [laut des Evangelii] administrantur Sacramenta.	Rightly taught [purely preached] and the Sacraments rightly administered [according to the Gospel].
Et ad veram unitatem Ecclesiæ satis est consentire de doctrina Evangelii et administratione Sacramentorum. Nec necesse est ubique esse similes traditiones humanas, seu ritus aut ceremonias, ab hominibus institutas. Sicut inquit Paulus (Eph. iv. 5, 6): Una fides, unum Baptisma, unus Deus et Pater omnium, etc.	And unto the true unity of the Church, it is sufficient to agree concerning the doctrine of the Gospel and the administration of the Sacraments. Nor is it necessary that human traditions, rites, or ceremonies instituted by men should be alike every where, as St. Paul saith: 'There is one faith, one baptism, one God and Father of all.'
Art. VIII.—Quid sit Ecclesia.	Art. VIII.—What the Church is.
Quanquam Ecclesia proprie sit congregatio Sanctorum et vere credentium: tamen, cum in hac vita multi hypocritæ et mali admixti sint, licet uti Sacramentis, quæ per malos administrantur, juxta vocem Christi (Matt. xxiii. 2): Sedent Scribæ et Pharisæi in cathedra Mosi, etc. Et Sacramenta et verbum propter ordinationem et mandatum Christi sunt efficacia, etiamsi per malos exhibeantur.	Though the Church be properly the congregation of saints and true believers, yet seeing that in this life many hypocrites and evil persons are mingled with it, it is lawful to use the Sacraments administered by evil men, according to the voice of Christ (Matt. xxiii. 2): 'The Scribes and the Pharisees sit in Moses' seat,' and the words following. And the Sacraments and the Word are effectual, by reason of the institution and commandment of Christ, though they be delivered by evil men.
Damnant Donatistas et similes,¹²¹²The Wiclefites (Donatistas et Viglevistas). Apol. p. 150, Rechenb. edition. qui negabant licere uti ministerio malorum in Ecclesia, et	They condemn the Donatists and such like, who denied that it was lawful to use the ministry of evil

sentiebant ministerium malorum inutile et inefficax esse.	men in the Church, and held that the ministry of evil men is useless and without effect.
Art. IX.—De Baptismo.	Art. IX.—Of Baptism.
De Baptismo docent, quod sit necessarius ad salutem, quodque per Baptismum offeratur gratia Dei; et quod pueri¹³¹³Edition of 1540: 'Infantes.' sint baptizandi, qui per Baptismum oblati Deo recipiantur in gratiam Dei.	Of Baptism they teach that it is necessary to salvation, and that by Baptism the grace of God is offered, and that children are to be baptized, who by Baptism, being offered to God, are received into God's favor.
Damnant Anabaptistas, qui improbant Baptismum puerorum et affirmant pueros sine Baptismo¹⁴¹⁴The edition of 1540 adds after Baptismo: 'et extra Ecclesiam Christi.' salvos fieri.	They condemn the Anabaptists who allow not the Baptism of children, and affirm that children are saved without Baptism.
Art. X.—De Cœna Domini.	Art. X.—Of the Lord's Supper.
De Cœna Domini docent, quod corpus et sanguis [wahrer Leib und Blut] Christi vere adsint [unter Gestalt des Brotes und Weines], et distribuantur vescentibus [da ausgetheilt und genommen wird] in Cœna Domini; et improbant secus docentes [Derhalben wird auch die Gegenlehr verworfen].¹⁵¹⁵In the edition of 1540 the tenth article reads thus: 'De cœna Domini docent quod cum pane et vino vere exhibeantur corpus et sanguis Christi vescentibus in Cœna Domini.' The disapproval of other views is omitted. This is by far the most important departure from the original edition, and has caused much controversy. See Vol. I. p. 241.	Of the Supper of the Lord they teach that the [true] body and blood of Christ are truly present [under the form of bread and wine], and are [there] communicated to those that eat in the Lord's Supper [and receive]. And they disapprove of those that teach otherwise [wherefore also the opposite doctrine is rejected].
Art. XI.—De Confessione.	Art. XI.—Of Confession.
De Confessione docent, quod absolutio privata in Ecclesiis retinenda	Concerning confession, they teach that private absolution be retained

sit, quanquam in confessione non sit necessaria omnium delictorum enumeratio Est enim impossibilis juxta Psalmum (xix. 12): Delicta quis intelligit?	in the churches, though enumeration of all offenses be not necessary in confession. For it is impossible; according to the Psalm: 'Who can understand his errors?"
Art. XII.—De Pœnitentia.	Art. XII.—Of Repentance.
De pœnitentia docent, quod lapsis post Baptismum contingere posit remissio peccatorum, quocunque tempore cum convertuntur [zu aller Zeit, so sie zur Busse kommen]; et quod Ecclesia talibus redeuntibus ad pœnitentia absolutionem impartiri debeat.	Touching repentance, they teach that such as have fallen after baptism may find remission of sins, at what time they are converted [whenever they come to repentance], and that the Church should give absolution unto such as return to repentance.
Constat autem pœnitentia proprie his duabus partibus: Altera est contricio seu terrores incussi conscientæ agnito peccato. Altera est fides, quæ concipitur ex Evangelio seu absolutione, et credit propter Christum remitti peccata, et consolatur conscientiam, et ex terroribus liberat. Deinde sequi debent bona opera, quæ sunt fructus pœnitentiæ.	Now repentance consisteth properly of these two parts: One is contrition, or terrors stricken into the conscience through the acknowledgment of sin; the other is faith, which is conceived by the Gospel, or absolution, and doth believe that for Christ's sake sins be forgiven, and comforteth the conscience, and freeth it from terrors. Then should follow good works, which are fruits of repentance.
Damnant Anabaptistas, qui negant semel justificatos posse amittere Spiritum Sanctum. Item, qui contendunt quibusdam tantam perfectionem in hac vita contingere, ut peccare non possint [dass diejenigen so einst sind fromm worden, nicht	They condemn the Anabaptists, who deny that men once justified can lose the Spirit of God, and do contend that some men may attain to such a perfection in this life that they can not sin. [Here are rejected those who teach that those who have once been holy can not

wieder fallen mögen]. Damnantur et Novatiani, qui nolebant absolvere lapsos post Baptismum redeuntes ad pœnitentiam. Rejiciuntur et isti, qui non docent remissionem peccatorum per fidem contingere, sed jubent nos mereri gratiam per satisfactiones nostras.	fall again.] The Novatians are also condemned, who would not absolve such as had fallen after baptism, though they returned to repentance. They also that do not teach that remission of sins is obtained by faith, and who command us to merit grace by satisfactions, are rejected.
Art. XIII.—De Usu Sacramentorum.	Art. XIII.—Of the Use of Sacraments.
De usu Sacramentorum docent, quod Sacramenta instituta sint, non modo ut sint notæ professionis inter homines, sed magis ut sint signa et testimonia voluntatis Dei erga nos, ad excitandam et confirmandam fidem in his, qui utuntur, proposita. Itaque utendum est Sacramentis ita, ut fides accedat, quæ per Sacramenta exhibentur et ostenduntur.	Concerning the use of the Sacraments, they teach that they were ordained, not only to be marks of profession among men, but rather that they should be signs and testimonies of the will of God towards us, set forth unto us to stir up and confirm faith in such as use them. Therefore men must use Sacraments so as to join faith with them, which believes the promises that are offered and declared unto us by the Sacraments.
Damnant igitur illos, qui docent, quod Sacramenta ex opere operato justificent, nec docent fidem requiri in usu Sacramentorum, quæ credat remitti peccata.	Wherefore they condemn those that teach that the Sacraments do justify by the work done, and do not teach that faith which believes the remission of sins is requisite in the use of Sacraments.
Art. XIV.—De Ordine Ecclesiastico.	Art. XIV.—Of Ecclesiastical Orders.
De ordine Ecclesiastico [Kirchen-Regiment] docent, quod nemo debeat in Ecclesia publice docere,	Concerning Ecclesiastical Orders [Church Government], they teach that no man should publicly

aut Sacramenta administrare, nisi rite vocatus [ohne ordentlichen Beruf].	in the Church teach, or administer the Sacraments, except he be rightly called [without a regular call].
Art. XV.—De Ritibus Ecclesiasticis.	Art. XV.—Of Ecclesiastical Rites.
De ritibus Ecclesiasticis [von Menschen gemacht] docent, quod ritus illi servandi sint, qui sine peccato servari possunt, et prosunt ad tranquillitatem et bonum ordinem in Ecclesia, sicut certæ feriæ, festa et similia. De talibus rebus tamen admonentur homines, ne conscientiæ onerentur, tanquam talis cultus ad salutem necessarius sit.	Concerning Ecclesiastical rites [made by men], they teach that those rites are to be observed which may be observed without sin, and are profitable for tranquility and good order in the Church; such as are set holidays, feasts, and such like. Yet concerning such things, men are to be admonished that consciences are not to be burdened as if such service were necessary to salvation.
Admonentur etiam, quod traditiones humanæ institutæ ad placandum Deum, ad promerendam gratiam et satisfaciendum pro peccatis, adversentur Evangelio et doctrinæ fidei. Quare vota et traditiones de cibis et diebus, etc., institutæ ad promerendam gratiam, et satisfaciendum pro peccatis inutiles sint et contra Evangelium.	They are also to be admonished that human traditions, instituted to propitiate God, to merit grace, and make satisfaction for sins, are opposed to the Gospel and the doctrine of faith. Wherefore vows and traditions concerning foods and days, and such like, instituted to merit grace and make satisfaction for sins, are useless and contrary to the Gospel.
Art. XVI.—De Rebus Civilibus.	Art. XVI.—Of Civil Affairs.
De rebus civilibus docent, quod legitimæ ordinationes civiles sint bona opera Dei, quod Christianis liceat gerere Magistratus, exercere judicia, judicare res ex Imperatoriis et aliis præsentibus legibus supplicia jure constituere,	Concerning civil affairs, they teach that such civil ordinances as are lawful are good works of God; that Christians may lawfully bear civil office, sit in judgments, determine matters by the imperial laws, and other laws in present force,

jure bellare, militare, lege contrahere, tenere proprium, jusjurandum postulantibus magistratibus dare, ducere uxorem, nubere. Damnant Anabaptistas, qui interdicunt hæc civilia officia Christianis. Damnant et illos, qui Evangelicam perfectionem non collocant in timore Dei et fide, sed in deserendis civilibus officiis, quia Evangelium tradit justiciam æternam cordis. Interim non dissipat Politiam aut Œconomiam, sed maxime postulat conservare tanquam ordinationes Dei, et in talibus ordinationibus exercere caritatem. Itaque necessario debent Christiani obedire magistratibus suis et legibus; nisi cum jubent peccare, tunc etiam magis debent obedire Deo quam hominibus (Acts v. 29).	appoint just punishments, engage in just war, act as soldiers, make legal bargains and contracts, hold property, take an oath when the magistrates require it, marry a wife, or be given in marriage. They condemn the Anabaptists who forbid Christians these civil offices. They condemn also those that place the perfection of the Gospel, not in the fear of God and in faith, but in forsaking civil offices, inasmuch as the Gospel teacheth an everlasting righteousness of the heart. In the mean time, it doth not disallow order and government of commonwealths or families, but requireth especially the preservation and maintenance thereof, as of God's own ordinances, and that in such ordinances we should exercise love. Christians, therefore, must necessarily obey their magistrates and laws, save only when they command any sin; for then they must rather obey God than men (Acts v. 29).
Art. XVII.—De Christi Reditu ad Judicium.	Art. XVII.—Of Christ's Return to Judgment.
Item docent, quod Christus apparebit in consummatione mundi [am jüngsten Tag] ad judicandum, e mortuos omnes resuscitabit, piis et electis dabit vitam æternam et perpetua gaudia, impios autem homines ac	Also they teach that, in the consummation of the world [at the last day], Christ shall appear to judge, and shall raise up all the dead, and shall give unto the godly and elect eternal life and everlasting joys; but ungodly men and the devils

diabolos condemnabit, ut sine fine crucientur.	shall he condemn unto endless torments.
Damnant Anabaptistas, qui sentiunt hominibus damnatis ac diabolis finem pænarum futurum esse. Damnant et alios, qui nunc spargunt Judaicas opiniones, quod ante resurrectionem mortuorum pii regnum mundi occupaturi sint, ubique oppressis impiis [eitel Heilige, Fromme ein weltlich Reich haben, und alle Gottlosen vertilgen werden].	They condemn the Anabaptists who think that to condemned men and the devils shall be an end of torments. They condemn others also, who now scatter Jewish opinions, that, before the resurrection of the dead, the godly shall occupy the kingdom of the world, the wicked being every where suppressed [the saints alone, the pious, shall have a worldly kingdom, and shall exterminate all the godless].
Art. XVIII.—De Libero Arbitrio.	Art. XVIII.—Of Free Will.
De libero arbitrio docent, quod humana voluntas habeat aliquam libertatem ad efficiendam civilem justiciam et deligendas res rationi subjectas. Sed non habet vim sine Spiritu Sancto efficiendæ justiciæ Dei seu justiciæ spiritualis, quia animalis homo non percipit ea, quæ sunt Spiritus Dei (1 Cor. ii. 14); sed hæc fit in cordibus, cum per verbum Spiritus Sanctus concipitur.	Concerning free will, they teach that man's will hath some liberty to work a civil righteousness, and to choose such things as reason can reach unto; but that it hath no power to work the righteousness of God, or a spiritual righteousness, without the Spirit of God; because that the natural man receiveth not the things of the Spirit of God (1 Cor. ii. 14). But this is wrought in the heart when men do receive the Spirit of God through the Word.
Hæc totidem verbis dicit Augustinus lib. III. Hypognosticon: Esse fatemur liberum arbitrium omnibus hominibus, habens quidem judicium rationis, non per quod sit idoneum in iis, quæ ad Deum pertinent, sine Deo aut inchoare	These things are in as many words affirmed by St. Augustine, Hypognosticon, lib. iii.: 'We confess that there is in all men a free will, which hath indeed the judgment of reason; not that it is thereby fitted, without God, either to

aut certe peragere: sed tantum in operibus vitæ præsentis tam bonis, quam etiam malis. Bonis dico, quæ de bono naturæ oriuntur, i.e., velle laborare in agro, velle manducare et bibere, velle habere amicum, velle habere indumenta, velle fabricare domum, uxorem velle ducere, pecora nutrire, artem discere diversarum rerum bonarum, vel quicquid bonum ad præsentem pertinet vitam. Quæ omnia non sine divino gubernaculo subsistunt, imo ex ipso et per ipsum sunt et esse cœperunt. Malis vero dico, ut est, velle idolum colere, velle homicidium, etc.

begin or to perform any thing in matters pertaining to God, but only in works belonging to this present life, whether they be good or evil. By good works, I mean those which are of the goodness of nature; as to will to labor in the field, to desire meat or drink, to desire to have a friend, to desire apparel, to desire to build a house, to marry a wife, to nourish cattle, to learn the art of divers good things, to desire any good thing pertaining to this present life; all which are not without God's government, yea, they are, and had their beginning from God and by God. Among evil things, I account such as these: to will to worship an image; to will manslaughter, and such like.'

Damnant Pelagianos et alios, qui docent, quod sine Spiritu Sancto, solis naturæ viribus possimus Deum super omnia diligere; item præcepta Dei facere, quoad substantiam actuum. Quanquam enim externa opera aliquo modo efficere natura possit, potest enim continere manus a furto, a cede: tamen interiores motus non potest efficere, ut timorem Dei, fiduciam erga Deum, castitatem, patientiam, etc.¹⁶¹⁶The wording of this article is considerably changed in the edition of 1540.

They condemn the Pelagians and others, who teach that by the powers of nature alone, without the Spirit of God, we are able to love God above all things; also to perform the commandments of God, as touching the substance of our actions. For although nature be able in some sort to do the external works (for it is able to withhold the hands from theft and murder), yet it can not work the inward motions, such as the fear of God, trust in God, chastity, patience, and such like.

Art. XIX.—De Causa Peccati.	Art. XIX.—Of the Cause of Sin.
De causa peccati docent, quod tametsi Deus creat et conservat naturam, tamen causa peccati est voluntas malorum, videlicet diaboli et impiorum, quæ non adjuvante Deo avertit se a Deo, sicut Christus ait (John viii. 44): Cum loquitur mendacium, ex se ipso loquitur.	Touching the cause of sin, they teach that, although God doth create and preserve nature, yet the cause of sin is the will of the wicked; to wit, of the devil and ungodly men; which will, God not aiding, turneth itself from God, as Christ saith: 'When he speaketh a lie, he speaketh of his own' (John viii. 44).
Art. XX.—De Bonis Operibus.¹⁷¹⁷This article is enlarged to more than double its original size in the altered edition of 1540.	Art. XX.—Of Good Works.
Falso accusantur nostri, quod bona opera prohibeant. Nam scripta eorum, quæ extant de decem præceptis, et alia simili argumento testantur, quod utiliter docuerint de omnibus vitæ generibus et officiis, quæ genera vitæ, quæ opera in qualibet vocatione Deo placeant. De quibus rebus olim parum docebant Concionatores, tantum puerilia et non necessaria opera urgebant, ut certas ferias, certa jejunia, fraternitates, peregrinationes, cultus Sanctorum, rosaria, monachatum et similia. Hæc adversarii nostri admoniti nunc dediscunt, nec perinde prædicant hæc inutilia opera, ut olim. Preterea incipient fidei mentionem facere, de qua olim mirum erat silentium. Docent nos non tantum operibus justificari, sed conjungunt fidem	Ours are falsely accused of forbidding good works. For their writing extant upon the Ten Commandments, and others of the like argument, do bear witness that they have to good purpose taught concerning every kind of life, and its duties; what kinds of life, and what works in every calling, do please God. Of which things preachers in former times taught little or nothing: only they urged certain childish and needless works; as, keeping of holidays, set fasts; fraternities, pilgrimages, worshiping of saints, the use of rosaries, monkery, and such like things. Whereof our adversaries having had warning, they do now unlearn them, and do not preach concerning these unprofitable works, as they were wont. Besides, they begin now to make mention of faith, concerning which

et opera, et dicunt, nos fide et operibus justificari. Quæ doctrina tolerabilior est priore, et plus afferre potest consolationis, quam vetus ipsorum doctrina.	there was formerly a deep silence. They teach that we are not justified by works alone; but they conjoin faith and works, and say we are justified by faith and works. Which doctrine is more tolerable than the former one, and can afford more consolation than their old doctrine.
Cum igitur doctrina de fide, quam oportet in Ecclesia præcipuam esse, tam diu jacuerit ignota, quemadmodum fateri omnes necesse est, de fidei justitia altissimum silentium fuisse in concionibus, tantum doctrinam operum versatam esse in ecclesiis, nostri de fide sic admonuerunt ecclesias:	Whereas, therefore, the doctrine of faith, which should be the chief one in the Church, hath been so long unknown, as all men must needs grant, that there was the deepest silence about the righteousness of faith in their sermons, and that the doctrine of works was usual in the churches; for this cause our divines did thus admonish the churches:
Principio, quod opera nostra non possint reconciliare Deum, aut mereri remissionem peccatorum et gratiam et justificationem, sed hanc tantum fide consequimur, credentes, quod propter Christum recipiamur in gratiam, qui solus positus est Mediator et Propitiatorium (1 Tim. ii. 5), per quem reconcilietur Pater. Itaque qui confidit, operibus se mereri gratiam, is aspernatur Christi meritum et gratiam, et querit sine Christo humanis viribus viam ad Deum, cum Christus de se dixerit (John xiv. 6): Ego sum via, veritas et vita.	First, that our works can not reconcile God, or deserve remission of sins, grace, and justification at his hands, but that these we obtain by faith only, when we believe that we are received into favor for Christ's sake, who alone is appointed the Mediator and Propitiatory, by whom the Father is reconciled. He, therefore, that trusteth by his works to merit grace, doth despise the merit and grace of Christ, and seeketh by his own power, without Christ, to come unto the Father; whereas Christ hath said expressly of himself, 'I am the way, the truth, and the life' (John xiv. 6).

Hæc doctrina de fide ubique in Paulo tractatur (Eph. ii. 8): Gratia salvi facti estis per fidem, et hoc non ex vobis, Dei donum est, non ex operibus, etc. Et ne quis cavilletur, a nobis novam Pauli interpretationem excogitari, tota hæc causa habet testimonia Patrum. Nam Augustinus multis voluminibus defendit gratiam et justitiam fidei contra merita operum. Et similia docet Ambrosius de vocatione gentium, et alibi. Sic enim inquit de vocatione gentium: Vilesceret redemptio sanguinis Christi, nec misericordiæ Dei humanorum operum prærogativa succumberet, si justificatio, quæ fit per gratiam, meritis præcedentibus deberetur, ut non munus largientis, sed merces esset operantis.

This doctrine of faith is handled by Paul almost every where: 'By grace ye are saved through faith, and that not of yourselves: it is the gift of God, not of works' (Eph. ii. 8, 9). And lest any here should cavil, that we bring in a new-found interpretation, this whole cause is sustained by testimonies of the Fathers. Augustine doth in many volumes defend grace, and the righteousness of faith, against the merit of works. The like doth Ambrose teach in his book, De Vocatione Gentium, and elsewhere; for thus he saith of the calling of the Gentiles: 'The redemption made by the blood of Christ would be of small account, and the prerogative of man's works would not give place to the mercy of God, if the justification which is by grace were due to merits going before; so as it should not be the liberality of the giver, but the wages or hire of the laborer.'

Quanquam autem hæc doctrina contemnitur ab imperitis, tamen experiuntur piæ ac pavidæ conscientiæ, plurimum eam consolationis afferre, quia conscientiæ non possunt reddi tranquillæ per ulla opera, sed tantum fide, cum certo statuunt, quod propter Christum habeant placatum Deum; quemadmodum Paulus docet

This doctrine, though it be contemned of the unskillful, yet godly and fearful consciences find by experience that it bringeth very great comfort: because that consciences can not be quieted by any works, but by faith alone, when they believe assuredly that they have a God who is propitiated for Christ's sake; as St. Paul teacheth, 'Being justified

(Rom. v. 1): Justificati per fidem, pacem habemus apud Deum. Tota hæc doctrina ad illud certamen perterrefactæ conscientiæ referenda est, nec sine illo certamine intelligi potest. Quare male judicant de ea re homines imperiti et prophani, qui Christianam justitiam nihil esse somniant, nisi civilem et philosophicam justitiam.	by faith, we have peace with God' (Rom. v. 1). This doctrine doth wholly belong to the conflict of a troubled conscience; and can not be understood, but where the conscience hath felt that conflict. Wherefore, all such as have had no experience thereof, and all that are profane men, who dream that Christian righteousness is naught else but a civil and philosophical righteousness, are poor judges of this matter.
Olim vexabantur conscientiæ doctrina operum, non audiebant ex Evangelio consolationem. Quosdam conscientia expulit in desertum, in monasteria, sperantes ibi se gratiam merituros esse per vitam monasticam. Alii alia excogitaverunt opera ad promerendam gratiam et satisfaciendum pro peccatis. Ideo magnopere fuit opus, hanc doctrinam de fide in Christum tradere et renovare, ne deesset consolatio pavidis conscientiis, sed scirent fide in Christum apprehendi gratiam et remissionem peccatorum et justificationem.	Formerly men's consciences were vexed with the doctrine of works; they did not hear any comfort out of the Gospel. Whereupon conscience drove some into the desert, into monasteries, hoping there to merit grace by a monastical life. Others devised other works, whereby to merit grace, and to satisfy for sin. There was very great need, therefore, to teach and renew this doctrine of faith in Christ; to the end that fearful consciences might not want comfort, but might know that grace, and forgiveness of sins, and justification, are received by faith in Christ.
Admonentur etiam homines, quod hic nomen fidei non significet tantum historiæ notitiam, quails est in impiis et diabolo, sed significet fidem, quæ credit non tantum historiam, ed etiam	Another thing, which we teach men, is that in this place the name of Faith doth not only signify a knowledge of the history, which may be in the wicked, and in the devil, but that is signifieth a faith

effectum historiæ, videlicet hunc articulum, remissionem peccatorum, quod videlicet per Christum habeamus gratiam, justitiam et remissionem peccatorum. Jam qui scit, se per Christum habere propitium Patrem, is vere novit Deum, scit, se ei curæ esse, invocat eum; denique non est sine Deo, sicut gentes. Nam diaboli et impii non possunt hunc articulum credere, remissionem peccatorum. Ideo Deum tanquam hostem oderunt, non invocant eum, nihil boni ab eo expectant. Augustinus etiam de fidei nomine hoc modo admonet lectorem et docet, in Scripturis nomen fidei accipi, non pro notitia, qualis est in impiis, sed pro fiducia, quæ consolatur et erigit perterrefactas mentes.

Which believeth, not only the history, but also the effect of the history; to wit, the article of remission of sins; namely, that by Christ we have grace, righteousness, and remission of sins. Now he that knoweth that he hath the Father merciful to him through Christ, this man knoweth God truly; he knoweth that God hath a care of him; he loveth God, and calleth upon him; in a word, he is not without God, as the Gentiles are. For the devils and the wicked can never believe this article of the remission of sins; and therefore they hate God as their enemy; they call not upon him, they look for no good thing at his hands. After this manner doth Augustine admonish the reader touching the name of Faith, and teacheth that this word Faith is taken in Scriptures, not for such a knowledge as is in the wicked, but for a trust, which doth comfort and lift up disquieted minds.

Præterea docent nostri, quod necesse sit bona opera facere, non ut confidamus per ea gratiam mereri, sed propter voluntatem Dei. Tantum fide apprehenditur remissio peccatorum ac gratia. Et quia per fidem accipitur Spiritus Sanctus, jam corda renovantur et induunt novos affectus, ut parere bona opera

Moreover, ours teach that it is necessary to do good works; not that we may trust that we deserve grace by them, but because it is the will of God that we should do them. By faith alone is apprehended remission of sins and grace. And because the Holy Spirit is received by faith, our hearts are now renewed, and so put on new affections,

possint. Sic enim ait Ambrosius: Fides bonæ voluntatis et justæ actionis genitrix est. Nam humanæ vires, sine Spiritu Sancto, plenæ sunt impiis affectibus, et sunt imbecilliores, quam ut bona opera possint efficere coram Deo. Ad hæc, sunt in potestate diaboli, qui impellit homines ad varia peccata, ad impias opiniones, ad manifesta scelera. Quemadmodum est videre in philosophis, qui et ipsi conati honeste vivere, tamen id non potuerunt efficere, sed contaminati sunt multis manifestis sceleribus. Talis est imbecillitas hominis, cum est sine fide et sine Spiritu Sancto, et tantum humanis viribus se gubernat.

so that they are able to bring forth good works. For thus saith Ambrose: 'Faith is the begetter of a good will and of good actions.' For man's powers, without the Holy Spirit, are full of wicked affections, and are too weak to perform any good deed before God. Besides, they are in the devil's power, who driveth men forward into divers sins, into profane opinions, and into heinous crimes; as was to be seen in the philosophers, who, assaying to live an honest life, could not attain unto it, but were defiled with many heinous crimes. Such is the weakness of man, when he is without faith and the Holy Spirit, and hath no other guide but the natural powers of man.

Hinc facile apparet, hanc doctrinam non esse accusandam, quod bona opera prohibeat, sed multo magis laudandam, quod ostendit, quomodo bona opera facere possimus. Nam sine fide nullo modo potest humana natura primi aut secundi præcepti opera facere. Sine fide non invocat Deum, a Deo nihil expectat, non tollerat crucem, sed querit humana præsidia, confidit humanis præsidiis. Ita regnant in corde omnes cupiditates et humana consilia, cum abest fides et fiducia erga Deum.

Hereby every man may se that this doctrine is not to be accused, as forbidding good works; but rather is much to be commended, because it showeth after what sort we must do good works. For without faith the nature of man can by no means perform the works of the First or Second Table. Without faith, it can not call upon God, hope in God, bear the cross; but seeketh help from man, and trusteth in man's help. So it cometh to pass that all lusts and human counsels bear sway in the heart so long as faith and trust in God are absent.

Art. XXII.	Art. XXII.
Quare et Christus dixit: Sine me nihil potestis facere (John xv. 5). Et Ecclesia canit: Sine tuo numine nihil est in homine, nihil est innoxium.	Wherefore, also, Christ saith, 'Without me ye can do nothing' (John xv. 5), and the Church singeth, 'Without thy power is naught in man, naught that is innocent.'
Art. XXI.—De Cultu Sanctorum.¹⁸¹⁸Considerably enlarged in the edition of 1540.	Art. XXI.—Of the Worship of Saints.
De cultu Sanctorum docent, quod memoria Sanctorum proponi potest, ut imitemur fidem eorum et bona opera juxta vocationem; ut Cæsar imitari potest exemplum Davidis in bello gerendo ad depellendos Turcas a patria. Nam uterque Rex est. Sed Scriptura non docet invocare Sanctos, seu petere auxilium a Sanctis; quia unum Christum nobis proponit mediatorem, propitiatorium, pontificem et intercessorem. Hic invocandus est, et promisit, se exauditurum esse preces nostras, et hunc cultum maxime probat, videlicet, ut invocetur in omnibus afflictionibus (1 John ii. 1). Si quis peccat, habemus advocatum apud Deum, etc.	Touching 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 David's example in making war to drive away the Turks from his country; for either of them is a king. But the Scripture teacheth not to invocate saints, or to ask help of saints, because it propoundeth unto us one Christ the Mediator, Propitiatory, High-Priest, and Intercessor. This Christ is to be invocated, and he hath promised that he will hear our prayers, and liketh this worship especially, to wit, that he be invocated in all afflictions. 'If any man sin, we have an advocate with God, Jesus Christ the righteous' (1 John ii. 1).
Hæc fere summa est doctrinæ apud nos, in qua cerni potest, nihil inesse, quod discrepet a Scripturis, vel ab Ecclesia Catholica,	This is about the sum of doctrine among us, in which can be seen that there is nothing which is discrepant with the Scriptures, or with the

vel ab Ecclesia Romana quatenus ex scriptoribus [aus der Väter Schrift] nota est. Quod cum ita sit, inclementer judicant isti qui nostros pro hæreticis haberi postulant. Sed dissensio est de quibusdam [Traditionen und] abusibus, qui sine certa autoritate in ecclesias irrepserunt, in quibus etiam, si qua esset dissimilitudo, tamen decebat hæc lenitas episcopos, ut propter Confessionem, quam modo recensuimus, tolerarent nostros, quia ne Canones quidem tam duri sunt, ut eosdem ritus ubique esse postulent, neque similes unquam omnium ecclesiarum ritus fuerunt. Quanquam apud nos magna ex parte veteres ritus diligenter servantur. Falsa enim calumnia est, quod omnes ceremoniæ, omnia vetera instituta in ecclesiis nostris aboleantur. Verum publica querela fuit, abusus quosdam in vulgaribus ritibus hærere. Hi, quia non poterant bona conscientia probari, aliqua ex parte correcti sunt.¹⁹¹⁹The first sentence of the conclusion of Part I. is much longer in the German text: 'Dies ist fast die Summa der Lehre, welche in unsern Kirchen zu rechtem christlichem Unterricht und Trost der Gewissen, auch zu Besserung der Gläubigen gepredigt und gelehret ist,' etc. The rest also differs considerably.

Church Catholic, or even with the Roman Church, so far as that Church is known from writers [the writings of the Fathers]. This being the case, they judge us harshly who insist that we shall be regarded as heretics. But the dissension is concerning certain [traditions and] abuses, which without any certain authority have crept into the churches; in which things, even if there were some difference, yet would it be a becoming lenity on the part of the bishops that, on account of the Confession which we have now presented, they should bear with us, since not even the Canons are so severe as to demand the same rites every where, not were the rites of all churches at any time the same. Although among us in large part the ancient rites are diligently observed. For it is a calumnious falsehood, that all the ceremonies, all the things instituted of old, are abolished in our churches. But the public complaint was that certain abuses were connected with the rites in common use. These, because they could not with good conscience be approved, have to some extent been corrected.

Pars II.	Part Second.
ARTICULI IN QUIBUS RECENSENTUR ABUSUS MUTATI.	ARTICLES IN WHICH ARE RECOUNTED THE ABUSES WHICH HAVE BEEN CORRECTED.
Cum ecclesiæ apud nos de nullo articulo fidei dissentiant ab Ecclesia Catholica [nicht gelehret wird zuwider der heiligen Schrift, oder gemeiner christlichen Kirchen], tantum paucos quosdam abusus omittant, qui novi sunt [etliche Missbräuche, welche zum Theil mit der Zeit selbst eingerissen, zum Theil mit Gewalt aufgericht] et contra voluntatem Canonum vitio temporum recepti, rogamus, ut Cæsarea Majestas clementer audiat, et quid sit mutatum, et quæ fuerint causæ, quo minus coactus sit populus illos abusus contra conscientiam observare.	Inasmuch as the churches among us dissent in no article of faith from [the holy Scriptures, or] the Church Catholic [the Universal Christian Church], and only omit a few of certain abuses, which are novel [in part have crept in with time, in part have been introduced by violence], and, contrary to the purport of the Canons, have been received by the fault of the times, we beg that Your Imperial Majesty would clemently hear both what ought to be changed and what are the reasons that the people ought not to be forced against their consciences to observe those abuses.
Nec habeat fidem Cæsarea Majestas istis, qui, ut inflamment odia hominum adversus nostros, miras calumnias spargunt in populum. Hoc modo irritatis animis bonorum virorum initio præbuerunt occasionem huic dissidio, et eadem arte conantur nunc augere discordias. Nam Cæsarea Majestas haud dubie comperiet tolerabiliorem esse formam et doctrinæ et ceremoniarum apud nos, quam qualem homines iniqui et malevoli describunt.	Nor should Your Imperial Majesty have faith in those who, that they may inflame the hatred of men against us, scatter amazing slanders among the people. In this way, the mind of good men being angered at the beginning, they gave occasion to this dissension, and by the same art they now endeavor to increase the discords. For beyond doubt your Imperial Majesty will find that the form, both of doctrines and of ceremonies, among us is far more tolerable than that

Porro veritas ex vulgi rumoribus aut maledictis inimicorum colligi non potest. Facile autem hoc judicari potest, nihil magis prodesse ad dignitatem ceremoniarum conservandam et alendam reverentiam ac peitatem in populo, quam si ceremoniæ rite fiant in ecclesiis.	which these wicked and malicious men describe. The truth, moreover, can not be gathered from common rumors and the reproaches of enemies. But it is easy to judge this, that nothing is more profitable to preserve the dignity of ceremonies and to nurture reverence and piety among the people than that the ceremonies should be rightly performed in the churches.
Art. I.—De Utraque Specie.²⁰²⁰In the edition of 1540 Melanchthon changed the order of the articles, and put the Art. De Missa first.	Art. I.—Of both Kinds [in the Lord's Supper].
Laicis datur utraque species Sacramenti in Cœna Domini, quia hic mos habet mandatum Domini (Matt. xxvi. 27): Bibite ex hoc omnes. Ubi manifeste præcepit Christus de poculo, ut omnes bibant; et ne quis possit cavillari, quod hoc ad sacerdotes tantum pertineat, Paulus ad Corinth. (1 Cor. xi. 26) exemplum recitat, in quo apparet, totam Ecclesiam utraque specie usam esse. Et diu mansit hic mos in Ecclesia, nec constat, quando aut quo autore mutatus sit; tametsi Cardinalis Cusanus recitet, quando sit approbatus.²¹²¹The German edition omits the reference to Cardinal Nicolas de Cusa (d. 1464), but adds the clause which follows. [Und dieser Brauch ist lange Zeit in der Kirchen blieben, wie man durch	Both kinds of the Sacrament in the Lord's Supper are given to the laity, because that this custom hath the commandment of the Lord: 'Drink ye all of this' (Matt. xxvi. 27); where Christ doth manifestly command concerning the cup that all should drink. And that no man might cavil that this doth only pertain to the priests, the example of Paul to the Corinthians witnesseth that the whole Church did use both kinds in common (1 Cor. xi. 28). And this custom remained a long time in the Church; neither is it certain when or by what authority it was changed; although the Cardinal de Cusa relates when it was approved. [And this custom remained a long

die Historien und der Väter Schriften beweisen kann]. Cyprianus aliquot locis testatur, populo sanguinem datum esse. Idem testatur Hieronymus, qui ait, sacerdotes Eucharistiæ ministrant, et sanguinem Christi populis dividunt. Imo Gelasius Papa mandat, ne dividatur Sacramentum (Dist. II. De Consecratione. Cap. Comperimus). Tantum consuetudo non ita vetus aliud habet. Constat autem, quod consuetudo, contra mandata Dei introducta, non sit probanda, ut testantur Canones (Dist VIII. Cap. Veritate) cum sequentibus. Hæc vero consuetudo non solum contra Scripturam, sed etiam contra veteres Canones et exemplum Ecclesiæ recepta est. Quare si qui maluerunt utraque specie Sacramenti uti, non fuerunt cogendi, ut aliter facerent cum offensione conscientiæ. Et quia divisio Sacramenti non convenit cum institutione Christi, solet apud nos omitti processio, quæ hactenus fieri solita est.

time in the churches, as may be proved from history and the writings of the Fathers.] Cyprian in certain