The Augsburg Confession by Philipp Melanchthon

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Episode Transcript

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Preface of the Augsburg Confession. Thisis a LibriVox recording. All LibriVox recordings
are in the public domain. Formore information or to volunteer, please visit
LibriVox dot org. The Confession ofFaith which was submitted to His Imperial Majesty
Charles the Fifth at the Diet ofAugsburg in the year fifteen thirty by Philip

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Melancthon, translated by F. Benteand W. H. T. Dow.
Preface, I will speak of thytestimonies before kings. It will not
be put to shame Psalmn one hundrednineteen, verse forty six, Preface to
the Emperor Charles the Fifth, mostInvincible Emperor Caesar Augustus, most clement Lord,

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inasmuch as your Imperial Majesty has summonedthe Diet of the Empire here at
Augsburg, to deliberate concerning measures againstthe Turk, that most atrocious hereditary carry,
an ancient enemy of the Christian nameand religion, in what way,
namely effectually to withstand his furor andassaults by strong and lasting military provision.

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And then also concerning dissensions in thematter of our holy religion and Christian faith,
that in this matter of religion,the opinions and judgments of the parties
might be heard in each other's presence, and considered and weighed among ourselves in
mutual charity, leniency, and kindness, in order that after the removal and
correction of such things as have beentreated and understood in a different manner in

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writings on either side, these mattersmay be settled and brought back to one
simple truth, in Christian concord,that for the future, one pure and
true religion may be embraced and maintainedby us. That as we all are
under one Christ and do battle underHim, so we may be able also
to live in unity and concord inthe one Christian Church. And inasmuch as

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we, the undersigned Elector and Princes, with others with us, have been
called to the aforesaid Diet, thesame as the other electors princes in the
States, in obedient compliance with theImperial mandate, we have promptly come to
Augsburg. And what we do notmean to say is boasting. We were
among the first to be here.Accordingly, since even here at Augsburg,

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at the beginning of the diet,your Imperial majesty caused to be proposed to
the Electors, Princes and other estatesof the Empire, amongst other things,
that the several Estates of the Empire, on the strength of the Imperial Edict,
should set forth and submit their opinionsin judgments in the German and the
Latin language. And since on ensuingWednesday, answer was given to Your Imperial

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Majesty after the deliberation that we wouldsubmit the articles of our confession for our
side on next Wednesday. Therefore,in obedience to Your Imperial Majesty's wishes,
we offer in this matter of religion, the confession of our preachers and of
ourselves, showing what manner of doctrine, from the Holy Scriptures and the pure

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Word of God has been up tothis time set forth in our lands,
dukedoms, dominions and cities, andtaught in our churches. And if the
other Electors, Princes and the statesof the Empire will, according to the
said Imperial proposition, present similar writingsto wit in Latin and German, giving
their opinions in this matter of religion, we, with the princes and friends

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aforesaid here before Your Imperial Majesty,our Most clement Lord, are prepared to
confer amicably concerning all possible ways andmeans, in order that we may come
together as far as this may behonorably done, and the matter between us
on both sides being peaceably discussed withoutoffensive strife, the dissensions, by God's

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help may be done away and broughtback to one true according religion. For
as we all are under one Christand do battle under him, we ought
to confess to one Christ after themanner of Your Imperial Majesty's edict, and
everything ought to be conducted according tothe truth of God. And this it
is what with most fervent prayers weentreat of God. However, as regards

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the rest of the electors, princes, and the states who constitute the other
part, if no progress should bemade nor some result be attained by this
treatment of the cause of religion afterthe manner of which Your Imperial Majesty has
wisely held that it should be dealtwith and treated, namely by such mutual
presentation of writings and calm conferring togetheramong ourselves, we at least leave you

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with a clear testimony that we herein no wise or holding back from anything
that could bring about Christian concord suchas could be affected with God and a
good conscience, as also Your ImperialMajesty, and next the other electors in
the States of the Empire, andall who are moved by sincere love and
zeal for religion, and who willgive an impartial hearing to this matter,

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will graciously deign to take notice andto understand this from the confession of ours
and of our associates. Your ImperialMajesty also not only once, but often
graciously signified to the electors, princesand the states of the Empire, and
at the Diet of Spires held inAnno Domini fifteen twenty six, according to
the form of your Imperial instruction andcommission given and prescribed, caused it to

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be stated and publicly proclaimed that YourMajesty, in dealing with this matter of
religion for certain reasons which were allowedin your Majesty's name, was not willing
to decide and could not determine anythingbut that your Majesty would diligently use Your
Majesty's office with the Roman Pontiff forthe convening of a general council. The

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same matter was thus publicly set forthat greater length a year ago at the
last Diet which met its spires.There your Imperial Majesty, through His Highness
Ferdinand, King of Bohemia and Hungary, our friend Clement Lord, as well
as through the Orator and Imperial Commissioners, caused this, among other things,

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to be submitted, that Your ImperialMajesty had taken notice of and pondered the
resolution of Your Majesty's representative at theEmpire and of the President and Imperial Councilors
and the legates from other estates convenedat Ratisbond concerning the calling of a council,
and that your Imperial Majesty also judgedit to be expedient to convene a

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council, And that Your Imperial Majestydid not doubt the Roman Pontiff could be
induced to hold a general Council,because the matters to be adjusted between Your
Imperial Majesty and the Roman Pontiff werenearing agreement in Christian reconciliation. Therefore,
your Imperial Majesty himself signified that hewould endeavor to secure the said Chief Pontiff's

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consent for convening, together with yourImperial Majesty, such General Council, to
be published as soon as possible byletters that were to be sent out.
If the outcome therefore should be suchthat the differences between us and the other
parties in the matter of religion shouldnot be amicably and charitably settled, then

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here before Your Imperial Majesty, wemake the offer, in all obedience,
in addition to what we have alreadydone, that we will all appear and
defend our cause in such a generalfree Christian Council, for the convening of
which there has always been, accordingto action and agreement of votes in all
the Imperial diets held during Your Majesty'sreign, on the part of the Electors,

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Princes and other estates of the Empire, to the assembly of this general
Council, and at the same timeto Your Imperial Majesty, we have even
before this, in due manner andform of law, addressed ourselves and made
appeal in this matter. By farthe greatest and gravest to this appeal,

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both to Your Imperial Majesty and toa council, we still adhere. Neither
whither do we intend, nor wouldit be possible for us to relinquish it
by this or any other document,unless the matter between us and the other
side, according to the tenor ofthe latest Imperial Citation, should be amicably
and charitably settled, allayed, andbrought to Christian concord. In regarding this,

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we even here solemnly and publicly testifyend of the presence recording by Jonathan
Lang Chief Articles of the Augsburg Confession. This Librevot's recording is in the public
domain the Confession of Faith, whichwas submitted to His Imperial Majesty Charles the

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Fifth at the Diet of Augsburg inthe year fifteen thirty by Philip malngthen translated
by F. Bente and W.H. T. Dow Chief Articles of
Faith. Article one of God ourchurches with common consent, do teach that

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the decree of the Council of Niceaconcerning the unity of the Divine Essence and
concerning the three Persons is true andto be believed without any doubting. That
is to say, there is onedivine Essence, which is called and which
is God, eternal, without body, without parts of infinite power, wisdom
and goodness, the maker and preserverof all things visible and invisible. And

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yet there are three persons of thesame essence in power, who also are
coeternal the Father, the Son,and the Holy Ghost. And the term
person they use as the Fathers haveused it to signify not a part or
quality in another, but that whichsubsists in itself. They condemn all heresies

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which have sprung up against this article, as the Manicheans who assumed two principles,
one good and the other evil,also the Valentinians, Arrians, Eunomians,
Mohammedans at all such. They condemnalso the Samositines old and new,
who, contending that there is butone person, sophistically and impiously argue that

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the Word and the Holy Ghost arenot distinct persons, but that word signifies
a spoken word, and spirit signifiesmotion created in things. Article two of
original sin. Also they teach thatsince the fall of Adam, all men
begotten in the natural way are bornwith sin, that is, without the

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fear of God, without trust inGod, and with concupiscence, and that
this disease or vice of origin istruly sin, even now, condemning and
bringing eternal death upon those not bornagain through baptism and the Holy Ghost.
They condemned the Pallagians and others whodeny that a rich depravity is sin,

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and who to obscure the glory ofChrist's merit and benefits, argue that man
can be justified before God by hisown strength and reason Article three of the
Son of God. Also they teachthat the Word, that is the Son
of God, did assume the humannature in the womb of the blessed Virgin

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Mary, so that there are twonatures, the divine and the human,
inseparably enjoined in one person, oneChrist, true God and true Man,
who was born of the Virgin Mary, truly suffered, was crucified, dead,
and buried, that he might reconcilethe Father unto us and be a

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sacrifice not only for original guilt,but also for all actual sins of men.
He also descended into hell and trulyrose again the third day. Afterward,
he uscended into Heaven, that hemight sit on the right hand the
Father and forever reign and have dominionover all creatures, and sanctify them that
believe in Him by sending the Holyghosts into their hearts to rule, comfort

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and quicken them, and to defendthem against the devil and the power of
sin. The same Christ shall openlycome again to judge the quick and the
dead, and so forth, accordingto the Apostles Creed Article four of justification.
Also, they teach that men cannotbe justified before God by their own

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strength, merits, or works,but are freely justified for Christ's sake through
faith, when they believe that theyare received into favor and that their sins
are forgiven for Christ's sake, whoby his death has made satisfaction for our
sins. This faith God imputes forrighteousness in his sight Romans three and four,

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Article five of the Ministry, thatwe may obtain this faith. The
ministry of teaching the Gospel and administeringthe sacraments was instituted for through the Word
and sacraments, as through instruments.The Holy Ghost is given who works faith
where and when it pleases God inthem that hear the Gospel to wit that

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God not for our own merits,but for Christ's sake, justifies those who
believe that they are received into gracefor Christ's sake. They condemn the Anabaptists
and others who think that the HolyGhost comes to men without the external Word
through their own preparations and works.Article six of New obedience. Also,

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they teach that this faith is boundto bring forth good fruits, and that
it is necessary to do good workscommanded by God because of God's will,
but that we should not rely onthose works to merit justification before God,
for remission of sins and justification isapprehended by faith. As also the voice

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of Christ attests, wehng yi shallhave done all these things, say we
are unprofitable servants Luke, seventeen ten. The same is also taught by the
fathers. For Ambrose says it isordained of God that he who believes in
Christ is saved freely, receiving remissionof sins without works by faith alone.

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Article seven of the Church. Alsothey teach that one holy Church is to
continue forever. The Church is thecongregation of Saints, in which the Gospel
is rightly taught and the sacraments arerightly administered. And to the true unity
of the Church. It is enoughto agree concerning the doctrine of the Gospel
and the administration of the sacraments.Nor is it necessary that human traditions,

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that is, rites or ceremonies institutedby men, should be everywhere alike.
As Paul says, one faith,one baptism, one God and Father of
all, and so forth Ephesians fourfive through six, Article eight, what
the church is. Although the churchproperly is the congregation of saints and true

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believers. Nevertheless, since in thislife many hypocrites and evil persons are mingled
therewith, it is lawful to usesacraments administered by evil men, according to
the saying of Christ describes in thePharisees, sit in Moses seat, and
so forth Matthew twenty three two.Both the sacraments and Word are effectual by

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reason of the institution and commandment ofChrist, notwithstanding they be administered by evil
men. They condemned the donatists andsuch like who denied it to be lawful
to use the ministry of evil menin the church, and who thought the
ministry of evil men to be unprofitableand of none effect Article nine of baptism

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of baptism, they teach that itis necessary to salvation, and that through
baptism is offered the grace of God, and that children are to be baptized,
who, being offered to God throughbaptism, are received into God's grace.
They condemn the Anabaptists who reject thebaptism of children and say that children

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are saved without baptism. Article tenof the Lord's Supper. Of the Supper
of the Lord, they teach thatthe body and blood of Christ are truly
present and are distributed to those whoeat the Supper of the Lord, and
they reject those that teach otherwise.Article eleven of Confession. Of Confession,

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they teach that private absolution ought tobe retained in the churches, although in
confession an enumeration of all sins isnot necessary, for it is impossible according
to the Psalm, who can understandhis errors psalteen twelve, Article twelve of
Repentance of repentance, they teach thatfor those who have fallen after baptism,

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there is remission of sins whenever theyare converted, and that the Church ought
to impart absolution to those thus returningto repentance. Now, repentance consists properly
of these two parts. One iscontrition, that is terrors smiting the conscience
through the knowledge of sin. Theother is faith, which is born of

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the Gospel or of absolution, andbelieves that for Christ's sake, sins are
forgiven comforts the conscience and delivers itfrom terrors. Then good works are bound
to follow, which are the fruitsof repentance. They condemned the Anabaptists who
deny that those once justified can losethe Holy Ghost, also those who contend

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that some may attain to such perfectionin this life that they cannot sin.
The Novations also are condemned who wouldnot absolve such as had fallen after baptism,
though they returned to repentance. Theyalso are rejected who do not teach
that remission of sins comes through faith, but command us to merit grace through

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satisfactions of our own. Article thirteenof the Use of the Sacraments of the
Use of the Sacraments, They teachthat the sacraments were ordained not only to
be marks of profession among men,but rather to be signs and testimonies of
the will of God toward us,instituted to awaken and confirm faith in those

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who use them. Wherefore we mustso use the sacraments that faith be added
to believe the promises which are offeredand set forth through the sacraments. They
therefore condemn those who teach that thesacraments justify by the outward act, and
who do not teach that in theuse of the sacraments, faith which believes
that sins are forgiven is required Articlefourteen of Ecclesiastical Order. Of Ecclesiastical Order,

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they teach that no one should publiclyteach in the church or administer the
sacraments unless he be regularly called Articlefifteen of Ecclesiastical Usages. Of Usages in
the Church, they teach that thoseought to be observed which may be observed
without sin, and which are profitableinto tranquility and good order in the church,

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as particular Holy Days, festivals,and the like. Nevertheless, concerning
such things, men are admonished thatconsciences are not to be burdened, as
though such observance was necessary to salvation. They are admonished also that human traditions
instituted to propitiate God, to meritgrace, and to make satisfaction for sins,

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are opposed to the Gospel and thedoctrine of faith. Wherefore, vows
and traditions concerning meats and days andso forth, instituted to merit grace and
to make satisfaction for sins are uselessand contrary to the Gospel, Article sixteen
of Civil Affairs. Of civil Affairs, they teach that lawful civil ordinances are

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good works of God, and thatit is right for Christians to bear civil
office, to sit as judges,to judge matters by the imperial and other
existing laws, to award just punishments, to engage in just wars, to
serve as soldiers, to make legalcontracts, to hold property, to make

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oath when required by the magistrates,to marry a wife to be given in
marriage. They condemn the Anabaptists whoforbid these civil offices to Christians. They
condemn also those who do not placeevangelical perfection in the fear of God and
in faith, but in forsaking civiloffices, for the Gospel teaches an eternal

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righteousness of the heart. Meanwhile,it does not destroy the state or the
family, but very much requires thatthey be preserved as ordinances of God,
and that charity be practiced in suchordinances. Therefore, Christians are necessarily bound
to obey their own magistrates and laws, save only when commanded sin, for

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then they ought to obey God ratherthan men. Acts five twenty nine.
Article seventeen of Christ's return to judgment. Also, they teach that at the
consummation of the world, Christ willappear for judgment and will raise up all
the dead. He will give tothe godly and elect eternal life and everlasting

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joys. But on godly men andthe devils he will condemn to be tormented
without end. They condemned the Anabaptistswho think that there will be an end
to the punishments of condemned men anddevils. They condemn also others who are
now spreading certain Jewish opinions that beforethe resurrection of the dead, the godly

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shall take possession of the kingdom ofthe world, the ungodly being everywhere suppressed
Article eighteen of free will. Offree will, they teach that man's will
has some liberty to choose civil righteousnessand to work things subject to reason,
but it has no power without theHoly Ghost to work the righteousness of God,

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that is spiritual righteousness. Since thenatural man receiveth not the things of
the Spirit of God Firse Corinthians twofourteen. But this righteousness is wrought in
the heart when the Holy Ghost isreceived through the word. These things are
said in as many words by Augustinein his Hypognosticon, Book three. We

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grant that all men have a freewill, free inasmuch as it has the
judgment of reason, not that itis thereby capable without God, either to
begin or at least to complete aughtin things pertaining to God, but only
in works of this life, whethergood or evil. Good. I call

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those works which spring from the goodnature, such as willing to labor in
the field, to eat and drink, to have a friend, to clothe
oneself, to build a house,to marry a wife, to raise cattle,
to learn diverse useful arts, orwhatsoever good pertains to this life.

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For all these things are not withoutdependence on the providence of God. Yea
of Him and through Him they areand have their being. Evil. I
call such works as willing to worshipan idol, to commit murder, and
so forth they condemned the Pelagians andothers who teach that without the Holy Ghost,

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by the power of nature alone,we are able to love God above
all things, also to do thecommandments of God as touching the substance of
the act. For although nature isable in a manner to do the outward
work, for it is able tokeep the hands from theft and murder,
Yet it cannot produce the inward motions, such as the fear of God,

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trust in God, chastity, patience, and so forth. Article nineteen of
the Cause of Sin. Of thecause of Sin, they teach that although
God does create and preserve nature,yet the cause of sin is the will
of the wicked, that is,of the devil and ungodly men, which

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will, unaided of God, turnsitself from God. As Christ says John
eight forty four, when he speaketha lie, he speaketh of his own
Article of good works. Our teachersare falsely accused of forbidding good works for
their published writings on the Ten Commandmentsand others of like import bear witness that

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they have taught to good purpose concerningall the states and duties of life.
As to what is states of life, and what works in every calling be
pleasing to God. Concerning these things, preachers heretofore taught but little and urged
only childish and needless works, asparticular Holy days, particular fasts, brotherhoods,

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pilgrimages, services in honour of saints, the use of rosaries, monasticism,
and such like. Since our adversarieshave been admonished of these things,
they are now unlearning them, anddo not preach these unprofitable works as heretofore.
Besides, they begin to mention faith, of which there was heretofore marvelous

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silence. They teach them we arejustified not by works only. But they
can join faith and works and saythat we are justified by faith and works.
This doctrine is more tolerable than theformer one, and can afford more
consolation than their old doctrine. Foras much therefore, as the doctrine concerning

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faith, which ought to be thechief one in the church, has lain
so long unknown, as all mustneeds grant that there was the deepest silence
in their servants concerning the righteousness offaith, while only the doctrine of works
was treated in the churches. Ourteachers have instructed the churches concerning faith as
follows. First, that our workscannot reconcile God or merit forgiveness of sins,

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grace and justification, but that weobtain this only by faith, when
we believe that we are received intofavor for Christ's sake, who alone has
been set forth the mediator and propitiationfor Timothy two five, in order that
the Father may be reconciled through him. Whoever therefore trusts that by works he

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merits grace, despises the merit andgrace of Christ, and seeks a way
to God without Christ by human strength, although Christ has said of himself,
I Am the Way, the Truth, and the Life John fourteen six.
This doctrine concerning faith is everywhere treatedby Paul Ephesians two eight. By grace,

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are ye saved through faith, andthat not of yourselves? It is
the gift of God, not ofworks. And so forth, And lest
any one should craftily say that anew interpretation of Paul has been devised by
us, this entire matter is supportedby the testimonies of the fathers. For
Augustine, in many volumes, defendsgrace and the righteousness of faith over against

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the merits of works. An Ambrosein his devocatione Gentium and elsewhere teaches to
like effect. For in his DevocozioneGentium he says, as follows, redemption
by the blood of Christ would becomeof little value. Neither would the pre

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eminence of man's works be superseded bythe mercy of God. If justification which
is wrought through grace, were dueto the merits going before, so as
to be not the free gift ofa donor, but the reward due to
the laborer. But although this doctrineis despised by the inexperienced, nevertheless,

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god fearing and anxious consciences find byexperience that it brings the greatest consolation.
Because consciences cannot be set at restthrough any works, but only by faith,
when they take the sure ground thatfor Christ's sake they have a reconciled
God, as Paul teaches Romans five, one, being justified by faith,

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we have peace with God. Thiswhole doctrine is to be referred to that
conflict of the terrified conscience. Neithercan it be understood apart from that conflict.
Therefore, inexperienced and profane men judgeill concerning this matter. Who dream
that Christian righteousness is nothing but civiland philosophical righteousness Heretofore, consciences were plagued

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with the doctrine of works, theydid not hear the consolation from the Gospel.
Some persons were driven by conscience intothe desert into monasteries, hoping there
to merit grace by a monastic life. Some also devised other works whereby to
merit grace and make satisfaction for sins. Hence, there was very great need
to treat of and renew this doctrineof faith in Christ, to the end

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that anxious consciences should not be withoutconsolation, but that they might know that
grace and forgiveness of sins and justificationare apprehended by faith in Christ. Men
are also admonished that here the termfaith does not signify merely the knowledge of
the history, such as is inthe ungodly and in the devil, but

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signifies a faith which believes not merelythe history, but also the effect of
the history, namely this article theforgiveness of sins, to wit that we
have grace, righteousness, and forgivenessof sins through Christ. Now, he
that knows that he has a fathergracious to him through Christ truly knows God.

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He knows also that God cares forhim and calls upon God. In
a word, he is not withoutGod as the heathen, for devils and
the ungodly are not able to believethis article the forgiveness of sins. Hence
they hate God as an enemy callnot upon him and expect no good from
him. Augustine also admonishes his readersconcerning the world word faith, and teaches

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that the term faith is accepted inthe scriptures not for knowledge, such as
is in the ungodly, but forconfidence, which consoles and encourages the terrified
mind. Furthermore, it is taughton our part that it is necessary to
do good works, not that weshould trust to merit grace by them,

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but because it is the will ofGod. It is only by faith that
forgiveness of sins is apprehended, andthat for nothing, and because through faith
the Holy Ghost is received, heartsare renewed and endowed with new affections,
so as to be able to bringforth good works. For Ambrose says,
faith is the mother of a goodwill and right doing. For man's powers

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without the Holy Ghost are full ofungodly 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 mento diverse sins, to our ungodly opinions,
to open crimes. This we maysee in the philosophers, who,
although they endeavored to live an honestlife could not succeed, but were defiled

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with many open crimes. Such isthe 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 seenthat this doctrine is not to be charged
with prohibiting good works, but ratherthe more to be commended, because it
shows how we are enabled to dogood works. For without faith, human

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nature can in no wise do theworks of the First or of the Second
Commandment. Without faith, it doesnot call upon God, nor expect anything
from God, nor bear the cross, but seeks in trusts in man's health.
And thus, when there is nofaith in trust in God, all
manner of lusts and human devices rulein the heart. Wherefore Christ said John

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fifteen five. Without me, yecan do nothing, and the church sings
lacking thy divine favor. There isnothing found in man. Not in him
is harmless Article twenty one of theWorship of the Saints. Of the Worship
of Saints, they teach that thememory of saints may be set before us,

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that we may follow their faith ingood works according to our calling.
As the Emperor may follow the exampleof David in making war to drive away
the Turk from his country, forboth are kings. But the scripture teaches
not the invocation of saints or toask help of saints. Since it sets
before us the One Christ as themediator, propitiation, high priest and intercessor.

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He is to be prayed to,and has promised that he will hear
our prayer. In this worship.He approves above all to wit that in
all affliction he be called upon firstJohn two to one. If any man
sin, we have an advocate withthe Father, and so forth. This

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is about the sum of our doctrine, in which, as can be seen,
there is nothing that varies from thescriptures, or from the Church Catholic,
or from the Church of Rome asknown from its writers. This being
the case, they judge harshly whoinsist that our teachers be regarded as heretics.
There is, however, disagreement oncertain abuses which have crept into the

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church without rightful authority, And evenin these, if there were some difference,
there should be proper lenity on thepart of bishops to bear with us
by reason of the confession which wehave now reviewed. Because even the canons
are not so severe as to demandthe same rights everywhere. Neither at any
time have the rights of all churchesbeen the same, although among us in

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large part the ancient rites are diligentlyobserved. For it is a false and
malicious charge that all the ceremonies,all the things instituted of old, are
abolished in our churches. But ithas been a common complaint that some abuses
were connected with the ordinary rites.These, inasmuch as they could not be

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approved with a good conscience, havebeen to some extent corrected. End of
the chief articles recording by Jonathan LangAbuse Articles twenty two through twenty six of
the Augsburg Confession. This LibriVox recordingis in the public domain the Confession of

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Faith, which was submitted to HisImperial Majesty Charles the Fifth at the Diet
of Augsburg in the year fifteen thirtyby Philip M. Lanthen, translated by
F. Bente and W. H. T. Dow Articles in which are
reviewed the abuses which have been corrected, inasmuch then as our churches dissent in

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no article of the faith from theCatholic Church, but only omit some abuses
which are new, and which havebeen erroneously accepted by the corruption of the
times, contrary to the intent ofthe canons. We pray that Your Imperial
Majesty would graciously hear both what hasbeen changed and what were the reasons why
the people were not compelled to observethose abuses against their conscience. Nor should

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Your Imperial Majesty believe those who,in order to excite the hatred of men
against our part, disseminate strange slandersamong the people. Having thus excited the
minds of good men, they havefirst given occasion to this controversy, and
now endeavor, by the same artsto increase the discord. For Your Imperial

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Majesty will undoubtedly find that the formof doctrine and of ceremonies with us is
not so intolerable as these ungodly andmode delicious men represent. Besides, the
truth cannot be gathered from common rumorsor the revilings of enemies. But it
can readily be judged that nothing wouldserve better to maintain the dignity of ceremonies

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and to nourish reverence and pious devotionamong the people, than if the ceremonies
were observed rightly in the Churches Articletwenty two of both kinds in the sacrament.
The laity are given both kinds inthe sacrament of the Lord's Supper,
because this usage has the commandment ofthe Lord. In Matthew twenty six twenty

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seven, 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. Paulin First Corinthians eleven twenty seven recites an
example from which it appears that thewhole congregation did use both kinds, and

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this usage has long remained in theChurch. 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 placestestifies that the blood was given to the
people. The same is testified byJerome, who says, the priests administer

(38:21):
the Eucharist and distribute the blood ofChrist to the people. Indeed, Pope
Gilesius commands that the sacrament be notdivided distinction two des consecracione chapter Coparamus.
Only custom not so ancient has itotherwise. But it is evident that any
custom introduced against the commandments of Godis not allowed, as the canon's witness

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distinction three Chapter Veratate and the followingchapters. But this custom has been received
not only against the scripture, butalso against the old Canons and the example
the Church. Therefore, if anypreferred to use both kinds of the sacrament,

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they ought not to have been compelled, with offense to their consciences to
do otherwise. And because the divisionof the sacrament does not agree with the
ordinance of Christ, we are accustomedto omit the procession, which hitherto has
been in use Article twenty three ofthe Marriage of priests. There has been
common complaint concerning the examples of priestswho were not chaste. For that reason,

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also, Pope Pious is reported tohave 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 avoidthese open scandals, they married wives and
taught that it was lawful for themto contract matrimony first. Because Paul says

(39:54):
fors Corinthians seven, two and nine, to avoid fornication. Let every man
have his own wife. And alsoit is better to marry than to burn.
Secondly, Christ, says Matthew nineteeneleven, all men cannot receive this
saying here he teaches that not allmen are fit to lead a single life.

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For God created man for procreation Genesisone twenty eight. Nor is it
in man's power, without a singulargift and work of God to alter this
creation, for it is manifest.And many have confessed that no good,
honest, chaste life, no Christiansincere upright conduct has resulted from the attempt.

(40:38):
But a horrible, fearful unrest andtorment 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
ennul the commandment and ordinance of God. For these reasons, the priests teach

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that it is lawful for them tomarry wives. It is also evident that
in the ancient Church priests were marriedmen. For Paul says for Timothy three
two that a bishop should be chosenwho is the husband of one wife.
And in Germany four hundred years ago, for the first time the priests were

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violently compelled to lead a single life, who indeed offered such resistance that the
Archbishop of Mayence, when about topublish the Pope's degree concerning this matter,
was almost killed in the tumult raisedby the enraged priests. And so harsh
was the dealing in the matter,that not only were the marriages forbidden for
the future, but also existing marriageswere torn asunder, contrary to all laws

(41:45):
divine and human, contrary even tothe Canons themselves, made not only by
the popes, but by most celebratedsynods. Moreover, many god fearing and
intelligent people in high station are knownfor frequently to have expressed misgivings that such
enforced celibacy and depriving men of marriage, which God himself is instituted and left

(42:07):
free to men, has never producedany good results, but is brought on
many great and evil vices and muchiniquity. Seeing also that as the world
is aging, man's nature is graduallygrowing weaker, it is well to guard
that no more vices steal into Germany. Furthermore, God ordained marriage to be

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a help against human infirmity. TheCanons themselves say that the old rigor ought
now and then in the latter timesto be relaxed because of the weakness of
men, which it is to bewished were done also in this matter.
And it is to be expected thatthe churches shall at some time lack pastors

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if marriage is any longer forbidden.But while the commandment of God is in
force, while the custom of churchis well known, while impure celibacy causes
many scandals, adulteries, and othercrimes, deserving the punishments of just magistrates,
yet it is a marvelous thing thatin nothing is more cruelty exercised than

(43:15):
against the marriage of priests. Godhas given commandment to honor marriage by the
laws of all well ordered commonwealths.Even among the heathen, marriage is most
highly honored. But now men andthat priests are cruelly put to death,
contrary to the intent of the canons, for no other cause than marriage.

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Paul in Firs. Timothy four threecalls that a doctrine of devils which forbids
marriage. This may now be readilyunderstood when the law against marriage is maintained
by such penalties. But as nolaw of man can annul the commandment of
God, so neither can it bedone by any vow. Accordingly, Cyprian

(43:58):
also advises that women who do notkeep the chastity they have promised should marry.
His words are these Book one Epistleeleven. But if they be unwilling
or unable to persevere, it isbetter for them to marry than to fall
into the fire by their lusts.They should certainly give no offense to their

(44:19):
brethren and sisters, and even theCanons show some leniency toward those who have
taken vows before the proper age,as heretofore has generally been the case.
Article twenty four of the Mass.Falsely are our churches accused of abolishing the
Mass, for the Mass is retainedamong us and celebrated with the highest reverence.

(44:43):
Nearly all the usual ceremonies are alsopreserved, save that the parts sung
in Latin are interspersed here and therewith German hymns, which have been added
to teach the people, for ceremoniesare needed to this end alone, that
the unlearned be taught what they theyneed to know of Christ. And not
only has Paul commanded to use inthe church a language understood by the people

(45:06):
first Corinthians fourteen two nine. Butit has also been so ordained by man's
law. The people are accustomed topartake of the sacrament together, if any
be fit for it, And thisalso increases the reverence and devotion of public
worship, for none are admitted exceptthey be first examined. The people are

(45:27):
also advised concerning the dignity and useof the sacrament, how great consolation it
brings anxious consciences, that they maylearn to believe God and to expect and
ask of Him all that is good. In this connection, they are also
instructed regarding other and false teachings onthe sacrament. This worship pleases God.

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Such use of the sacrament nourishes truedevotion toward God. It does not therefore
appear that the mass is more devoutlycelebrated among our adversaries than among us.
But it is evident that for along time this also has been the public
and most grievous complaint of all goodmen, that masses have been basely profaned

(46:10):
and applied to purposes of lucre.For it is not unknown how far this
abuse obtains in all the churches,by what manner of men masses are said
only for fees or stipends, andhow many celebrate them contrary to the canons.
But Paul severely threatens those who dealunworthily with the Eucharist when he says

(46:30):
First Corinthians eleven twenty seven, whosoevershall eat this bread and drink this cup
of the Lord unworthily shall be guiltyof the body and blood of the Lord.
When therefore our priests were admonished concerningthis sin, private masses were discontinued
among us, as scarcely any privatemasses were celebrated except for Lucre's sake.

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Neither were the bishops ignorant of theseabuses, and if they had corrected them
in time, there would now beless dissension. Heretofore, by their own
connivance, they suffered many corruptions tocreep into the church. Now, when
it is too late, they beginto complain of the troubles of the church.
While this disturbance has been occasioned simplyby those abuses which were so manifest

(47:16):
that they could be borne no longerthere have been great dissensions concerning the mass.
Concerning the sacrament. Perhaps the worldis being punished for such long,
continued profanations of the mass as havebeen tolerated in the churches for so many
centuries by the very men who wereboth able and in duty bound to correct

(47:36):
them. For in the Ten Commandmentsit is written Exodus twenty verse seven,
the Lord will not hold him guiltlessthat taketh his name in vain. But
since the world began, nothing thatGod ever ordained seems to have been so
abused for filthy lucre as the mass. There was also added the opinion which

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infinitely increased private mass, namely,the Christ, by his passion, had
made satisfaction for original sin and institutedthe mass, wherein an offering should be
made for daily sins, venial andmortal. From this has arisen the common
opinion that the mass takes away thesins of the living and the dead by
the outward act. Then they beganto dispute whether one mass set for many

(48:22):
were worth as much as special massesfor individuals, And this brought forth that
infinite multitude of masses. With thiswork, men wished to obtain from God
all that they needed, and inthe meantime, faith in Christ and the
true worship were forgotten Concerning these opinions, our teachers have given warning that they
depart from the holy scriptures and diminishedthe glory in the passion of Christ.

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For Christ's passion was an oblation andsatisfaction not for original guilt only, but
also for all other sins. Asit is written to the Hebrews ten,
verse ten, we are sanctified tothe offering of Jesus Christ once for all.
Also Hebrews ten fourteen. By oneoffering, he hath perfected forever them

(49:08):
that are sanctified. It is anunheard of innovation in the Church to teach
the Christ, by his death madesatisfaction only for original sin, and not
likewise for all other sin. Accordingly, it is hoped that everybody will understand
that this error has not been reprovedwithout due reason. Scripture also teaches that

(49:30):
we are justified before God through faithin Christ, when we believe that our
sins are forgiven for Christ's sake.Now, if the mass take away the
sins of the living and the deadby the outward act, justification comes of
the work of masses and not offaith, which Scripture does not allow,

(49:51):
but Christ commands us Luke twenty two, nineteen this do in remembrance of Me.
Therefore, the Mass was instituted thatthe faith of those who use the
sacrament should remember what benefits it receivesthrough Christ, and cheer and comfort the
anxious conscience. For to remember Christis to remember his benefits and to realize

(50:14):
that they are truly offered unto us. Nor is it enough only to remember
the history. For this also theJews and the ungodly can remember. Wherefore
the Mass is to be used tothis end, that there the sacrament communion
may be administered to them that haveneed of consolation. As Ambrose says,

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because I always sin, I amalways bound to take the medicine. Therefore
this sacrament requires faith and is usedin vain without faith. Now, forasmuch
as the Mass is such a givingof the sacrament, we hold one communion
every Holy Day, and if anydesire the sacrament also on other days,

(50:55):
when it is given to such asasked for it. And this custom is
not new in the Church. Forthe fathers before Gregory make no mention of
any private mass, but of thecommon Mass the communion they speak very much.
Chrysostom says that the priest stands dailyat the altar, inviting some to
the communion and keeping others back.And it appears from the ancient canons that

(51:22):
someone celebrated the Mass, from whomall other presbyters and deacons receive the body
of the Lord. For thus thewords of the Nicene canon say, let
the deacons, according to their order, receive the Holy Communion after the presbyters,
from the bishop or from a presbyter. And Paul, for his Corinthians

(51:43):
eleven thirty three commands concerning the communiontarry for one another, so that there
may be a common participation poor.As much therefore, as the Mass with
us has the example of the Churchtaken from the Scripture and the Fathers,
we are conquer predent that it cannotbe disapproved, especially since public ceremonies,

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for the most part, like thosehitherto in use, are retained. Only
the number of masses differs, which, because of very great and manifest abuses,
doubtless might be profitably reduced. Forin olden times, even in churches
most frequented, the Mass was notcelebrated every day, as the Tripartite History

(52:25):
Book nine, chapter thirty three testifies, again, in Alexandria every Wednesday and
Friday, the scriptures are read andthe doctors expound them, and all things
are done except the solemn rite ofcommunion Article twenty five of Confession. Confession

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in the churches is not abolished amongus, for it is not usual to
give the body of the Lord exceptto them that have been previously examined and
absolved. And the people are mostcarefully taught concerning faith in the absolution,
about which form there was profound silence. Our people are taught that they should
highly prize the absolution as being thevoice of God and pronounced by God's command.

(53:10):
The power of the keys is setforth in its beauty, and there
reminded what great consolation it brings toanxious consciences. Also that God requires faith
to believe such absolution as a voicesounding from Heaven, and that such faith
in Christ truly obtains and receives theforgiveness of sins. Aforetime satisfactions were immoderately

(53:32):
extolled of faith and the merit ofChrist and the righteousness of faith. No
mention was made. Wherefore on thispoint our churches are by no means to
be blamed for this. Even ouradversaries must needs concede to us that the
doctrine concerning repentance has been most diligentlytreated and laid open by our teachers.

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But of confession. They teach thatan enumeration of sins is not necessary,
and that consciences be not burdened withanxiety to enumerate all sins, for it
is impossible to recount all sins,as the Psalm nineteen thirteen testifies, who
can understand his errors? Also Jeremiahseventeen nine, the heart is deceitful.

(54:17):
Who can know it? But ifno sins were forgiven except those that are
recounted, consciences could never find peace. For very many sins they neither see
nor can remember. The ancient writersalso testify that an enumeration is not necessary,
for in the Decrees, Chrysostom isquoted who says, thus, I

(54:39):
say not to you that you shoulddisclose yourself in public, nor that you
accuse yourself before others. But Iwould have you obey the prophet who says,
disclose thy way before God. Therefore, confess your sins before God,
the true judge, with prayer.Tell your errors, not with the tongue,

(55:00):
but with the memory of your conscienceand so forth, and the gloss
of repentance Distinction five Chapter Considerate considersthat confession is of human right, only
not commanded by scripture, but ordainedby the Church. Nevertheless, on account
of the great benefit of absolution,and because it is otherwise useful to the

(55:23):
conscience, confession is retained among usArticle twenty six. Of the distinction of
meats. It has been the generalpersuasion not of the people alone, but
also of those teaching in the churches, that making distinction of meats and like
traditions of men are works profitable tomerit grace and able to make satisfactions for

(55:45):
sins, and that the world sothought appears from this that new ceremonies,
new orders, new holy days,and new fastings were daily instituted, and
the teachers in the churches did exactthese works as a service necessary to merit
grace, and did greatly terrify men'sconsciences if they should omit any of these

(56:07):
things. From this persuasion concerning traditions, much detriment has resulted in the church.
First, the doctrine of grace andof the righteousness of faith has been
obscured by it, which is thechief part of the Gospel, and ought
to stand out as the most prominentin the church, in order that the
merit of Christ may be well known, and faith which believes that sins are

(56:30):
forgiven for Christ's sake be exalted farabove works. Wherefore, Paul also lays
the greatest stress on this article,putting aside the law and human traditions,
in order to show that Christian righteousnessis something else than such works, to
wit the faith which believes that sinsare freely forgiven for Christ's sake. But

(56:52):
this doctrine of Paul has been almostwholly smothered by traditions, which have produced
an opinion that by making distinctions inmeats and like services, we must merit
grace and righteousness. In treating ofrepentance, there was no mention made of
faith. Only those works of satisfactionwere set forth. In these, the

(57:13):
entire repentance seemed to consist. Secondly, these traditions have obscured the commandments of
God. Because traditions were placed farabove the commandments of God, Christianity was
thought to consist wholly in the observanceof certain Holy days, rites, fasts,
and vestures. These observances had wonfor themselves the exalted title of being,

(57:37):
the spiritual life and the perfect life. Meanwhile, the commandments of God,
according to each one's calling were withouthonor, namely, that the father
brought up his offspring, that themother bore children, that the prince governed
the commonwealth. These were accounted worksthat were worldly and imperfect, and far

(57:57):
below those glittering observances. And thiserror greatly tormented devout consciences, which grieved
that they were held in such animperfect state of life, as in marriage,
in the office of magistrate, orin other civil ministrations. On the
other hand, they admired the monksand such like, and falsely imagined that

(58:17):
the observances of such men were moreacceptable to God. Thirdly, traditions brought
great danger to consciences, for itwas impossible to keep all traditions, and
yet men judge these observances to benecessary acts of worship. Garrison writes that
many fell into despair, and thatsome even took their own lives, because

(58:39):
they felt that they were not ableto satisfy the traditions, and they had
all the while not heard any consolationof the righteousness of faith and grace.
We see that the sumists and theologiansgather the traditions and seek mitigations whereby to
ease consciences. And yet they donot sufficiently unfetter, but sometimes entangle consciences

(59:01):
even more. And with the gatheringof these traditions, the schools and sermons
have been so much occupied that theyhave had no leisure to touch upon scripture
and to teach the more profitable doctrineof faith, of the cross, of
hope, of the dignity of civilaffairs, of consolation of sorely tried consciences.

(59:23):
Hence, Gerson and some other theologianshave grievously complained that by these strivings
concerning traditions, they were prevented fromgiving attention to a better kind of doctrine.
Augustine also forbids that men's consciences shouldbe burdened with such observances, and
prudently advises Januarius that he must knowthat they are to be observed as things

(59:45):
indifferent, for such are his words. Wherefore our teachers must not be looked
upon as having taken up this matterrashly or from hatred of the bishops,
as some falsely suspect there was greatneed to warn them churches of these errors
which had arisen from misunderstanding the traditions. For the Gospel compels us to insist

(01:00:07):
in the churches upon the doctrine ofgrace and of the righteousness of faith,
which however, cannot be understood ifmen think that they merit grace by observances
of their own choice. Thus,therefore they have taught that by the observance
of human traditions we cannot merit graceor be justified. And hence we must

(01:00:27):
not think such observances necessary acts ofworship. They add here unto testimonies of
scripture. Christ Matthew fifteen three defendsthe apostles who had not observed the usual
tradition, which however evidently pertains toa matter not unlawful, but indifferent,
and to have a certain affinity withthe purification of the law, And says

(01:00:52):
Matthew fifteen nine, in vain dothey worship me with the commandments of men?
He therefore does not exact an unprofitable service. Shortly after he adds,
not that which goeth into the mouthdefileth a man. So also Paul
Romans fourteen seventeen. The Kingdom ofGod is not meat and drink Colossians two

(01:01:15):
sixteen. Let no man therefore judgeyou in meat or in drink, or
in respect of an holy day orof the Sabbath day. Also, if
ye be dead with Christ from therudiments of the world, Why, as
though living in the world, areye subject to ordinances? Touch not,

(01:01:37):
taste not handle not. And Petersays Acts fifteen ten, Why tempt ye
God to put a yoke upon theneck of the disciples, which neither our
fathers nor we were able to bear. But we believe that through the grace
of the Lord Jesus Christ, weshall be saved. Even as they here
Peter forbids to burden the consciences withmany rites, either of Moses or of

(01:02:01):
others. And in First Timothy fourone three Paul calls the prohibition of meets
a doctrine of devils, for itis against the Gospel to institute or to
do such works that by them wemay merit grace, as though Christianity could
not exist without such service of God. Here our adversaries object that our teachers

(01:02:24):
are opposed to discipline and mortification ofthe flesh as Jovinian. But the contrary
may be learned from the writings ofour teachers, for they have always taught
concerning the Cross, that it behoovesChristians to bear affliction. This is the
true, earnest and unfeigned mortification,to wit, to be exercised with diverse

(01:02:46):
afflictions, and to be crucified withChrist. Moreover, they teach that every
Christian ought to train and subdue himselfwith bodily restraints or bodily exercises in labors
that neither satiety nor slothfulness tempt himto sin, but not that we may
merit grace or make satisfaction for sinsby such exercises. And such external discipline

(01:03:13):
ought to be urged at all times, not only on a few and set
days. So Christ commands Luke twentyone thirty four, take heed, lest
your hearts be overcharged with surfeitinge AlsoMatthew seventeen twenty one. This kind goeth
not out but by prayer and fasting. Paul also says Fris Corinthians nine twenty

(01:03:37):
seven. I keep under my bodyand bring it into subjection. Here he
clearly shows that he was keeping underhis body not to merit forgiveness of sins
by that discipline, but to havehis body in subjection and fitted for spiritual
things and for the discharge of theduty according to his calling. Therefore,

(01:03:58):
we do not condemn fasting in itself, but the traditions which prescribe certain days
in certain meats with peril of conscience, as though such works were necessary service.
Nevertheless, very many traditions are kepton our part which conduce to good
order in the Church, as theorder of lessons in the Mass and the

(01:04:19):
chief Holy days. But at thesame time men are warned that such observances
do not justify before God, andthat in such things it should not be
made sin if they be omitted withoutoffense. Such liberty in human rights was
not unknown to the Fathers, forin the East they kept Easter at another
time than at Rome. And whenon account of this diversity the Romans accused

(01:04:44):
the Eastern Church of sism, theywere admonished by others that such usages need
not be alike everywhere, and Urannaeussays diversity concerning fasting does not destroy the
harmony of faith. As also putGrigory intimates in Distinction twelve, that such
diversity does not violate the unity ofthe Church, and in the Tripartite History

(01:05:06):
Book nine, many examples of dissimilarrites are gathered, and the following statement
is made. It was not themind of the apostles to enact rules concerning
holy days, but to preach godlinessand a holy life, to teach faith
and love. End of article twentysix. Recording by Jonathan Lane abuse Articles

(01:05:35):
twenty seven and twenty eight of theAugsburg Confession. This LibriVox recording is in
the public domain. The Confession ofFaith, which was submitted to His Imperial
Majesty Charles the Fifth at the Dietof Augsburg in the year fifteen thirty by
Philip A. Lengthen translated by F. Bente and W. H. T.

(01:05:55):
Dow Article twenty seven of monastic vows. What is taught on our part
concerning monastic vows will be better understoodif it be remembered what has been the
state of the monasteries and how manythings were daily done in those very monasteries.
Contrary to the cannons in Augustine's time, they were free associations. Afterward,

(01:06:18):
when discipline was corrupted, vows wereeverywhere added for the purpose of restoring
discipline as in a carefully planned prison. Gradually, many other observances were added
besides vows, and these fetters werelaid upon many before the lawful age.
Contrary to the canons, many alsoentered into this kind of life through ignorance,

(01:06:44):
being unable to judge their own strength, though they were of sufficient age.
Being thus ensnared, they were compelledto remain, even though some could
have been freed by the kind provisionof the cannons. And this was more
the case in convents of women thanof monks, although more consideration should have
been shown the weaker sex. Thisrigor displeased many good men before this time

(01:07:10):
who saw that young men and maidenswere thrown into convents for a living.
They saw what unfortunate results came ofthis procedure, and what scandals were created,
what snares were cast upon consciences.They were grieved that the authority of
the canons in so momentous a matterwas utterly set aside, and despised to

(01:07:31):
these evils. Was added such apersuasion concerning vows, as it is well
known in former times, displeased eventhose monks who were more considerate they taught
that vows were equal to baptism.They taught that by this kind of life
they merited forgiveness of sins and justificationbefore God. Yea, they added that

(01:07:53):
one astic life not only merited righteousnessbefore God, but even greater things,
because it kept not only the priestsbut also the so called evangelical councils.
Thus they made men believe that theprofession of monasticism was far better than baptism,
and that monastic life was more meritoriousthan that of magistrates than the life

(01:08:15):
of pastors and such like, whoserve their calling in accordance with God's commands
without any man made services. Noneof these things can be denied, for
they appear in their own books.Moreover, a person who has been thus
ensnared and has entered a monastery learnslittle of Christ What then came to pass

(01:08:36):
in the monasteries. Aforetime they wereschools of theology and other branches profitable to
the church, and thence pastors andbishops were obtained. Now it is another
thing. It is needless to rehearsewhat is known to all aforetime they came
together to learn. Now they feignthat it is a kind of life instituted

(01:08:59):
to merit, grace and righteousness.Yea, they preach that it is a
state of perfection, and they putit far above all other kinds of life
ordained of God. These things wehave rehearsed without odious exaggeration, to the
end that the doctrine of our teacherson this point might be better understood.
First, concerning such as contract matrimony, they teach on our part that it

(01:09:23):
is lawful for all men who arenot fitted for single life to contract matrimony,
because vows cannot annul the ordinance andcommandment of God. But the commandment
of God is first Corinthians seven totwo, to avoid fornication, let every
man have his own wife. Noris it the commandment only, but also

(01:09:45):
the creation and ordinance of God whichforces those to marry who are not accepted
by a singular work of God.According to the text Genesis two eighteen,
it is not good that the manshould be alone, for they do not
sin who obey this commandment and ordinanceof God. What objection can be raised

(01:10:05):
to this? Let men extol theobligation of a vow as much as they
list, Yet they shall not bringto pass that the vows annuls the commandment
of God. The Canons teach thatthe right of the superior is accepted in
every vow, that vows are notbinding against the decision of the pope.

(01:10:26):
Much less therefore are these vows offorce which are against the commandments of God.
Now, if the obligation of vowscould not be changed for any cause
whatever, the Roman pontiffs could neverhave given dispensation, For it is not
lawful for man to annul an obligationwhich is simply divine. But the Roman
pontiffs have prudently judged that leniency isto be observed in this obligation, and

(01:10:53):
therefore we read that many times theyhave dispensed from vows. The case of
the King of Arragon, who wascalled bath from the monastery is well known,
and there are also examples in ourown times. Now, if dispensations
have been granted for the sake ofsecuring temporal interests, it is much more
proper that they be granted on accountof the distress of souls. In the

(01:11:15):
second place, Why do our adversariesexaggerate the obligation or effect of a vow,
when at the same time they havenot a word to say of the
nature of the vow itself, thatit ought to be in a thing possible,
that it ought to be free andchosen spontaneously and deliberately. But it

(01:11:38):
is not unknown to what extent perpetualchastity is in the power of man,
and how few are there who havetaken the vow spontaneously and deliberately. Young
maidens and men, before they areable to judge, are persuaded and sometimes
even compelled to take the vow.Wherefore, it is not fair to insist

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so rigorously on the obligation, sinceit is granted by all that it is
against the nature of a vow totake it without spontaneous and deliberate action.
Most canonical laws rescind the vows madebefore the age of fifteen, for before
that age there does not seem sufficientjudgment in a person to decide concerning the
perpetual life. Another canon, grantingmore to the weakness of man, adds

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a few years for it forbids avow to be made before the age of
eighteen. But which of these twocanons shall we follow? The most part
have an excuse for leaving the monasteries, because most of them have taken the
vows before they reached these ages.Finally, even though the violation of a

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vow might be censured, yet itseems not forthwith to follow that the marriages
of such persons must be dissolved,for Augustine denies that they ought to be
dissolved twenty seven Question one, ChapterNoctarium. And his authority is not lightly
to be esteemed, although other menafterward thought otherwise. But although it appears

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that God's command concerning marriage delivers verymany from their vows, yet our teachers
introduce also another argument concerning vows,to show that they are void. For
every service of God ordained and chosenof men. Without the commandment of God
to merriage, justification in grace iswicked, As Christ says Matthew fifteen nine.

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In vain do they worship me withthe commandments of men? And Paul
teaches everywhere that righteousness is not tobe sought from our own observances and acts
of worship devised by men, butthat it comes by faith to those who
believe that they are received by Godinto grace for Christ's sake. But it
is evident that monks have taught thatservices of man's making satisfy for sins and

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merit grace and justification. What elseis this, then, to detract from
the glory of Christ and to obscureand deny the righteousness of faith. It
follows therefore, that the vows thuscommonly taken have been wicked services, and
consequently are void. For a wickedvow taken against the commandment of God is

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not valid, for, as theCanon says, no vow ought to bind
men to wickedness. Paul says Galatiansfive four, Christ is become of no
effect. Unto you, whosoever ofyou are justified by the law, ye
are fallen from grace. To thosetherefore who want to be justified by their
vows, Christ is made of noeffect, and they fall from grace.

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For also these who ascribe justification tovows ascribe to their own works that which
properly belongs to the glory of Christ. Nor can it be denied, indeed,
that the monks have taught that bytheir vows and observances they were justified
and merited forgiveness of sins. Yetthey invented still greater absurdities, saying that

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they could give others a share intheir works. If any one should be
inclined to enlarge on these things withevil intent, how many things could he
bring together? Whereof even the monksare now ashamed. Over and above this,
they persuaded men that services of man'smaking were a state of Christian perfection.
And is not this assigning justification toworks. It is no light offense

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in the Church to set forth tothe people a service devised by men without
the commandment of God, and toteach that such service justifies men. For
the righteousness of faith, which chieflyought to be taught in the church,
is obscured when these wonderful, angelicforms of worship, with their show of
poverty, humility, and celibacy,are cast before the eyes of men.

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Furthermore, the precepts of God andthe true service of God are obscured when
men hear that only monks are ina state of perfection. For Christian perfection
is to fear God from the heart, and yet to conceive great faith and
to trust that for Christ's sake wehave a God who has been reconciled to

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ask of God and assuredly to expectHis aid in all things that, according
to our calling, are to bedone, and meanwhile, to be diligent
in outward good works, and toserve our calling. In these things consists
the true perfection and the true serviceof God. It does not consist in

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celibacy, or in begging, orin vile apparel. But the people conceive
many pernicious opinions from the false commendationsof monastic life. They hear celibacy praised
above measure. Therefore they lead theirmarried life with offense to their consciences.
They hear that only beggars are perfect. Therefore they keep their possessions in due

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business with offense to their consciences.They hear that it is an even pelical
counsel not to seek revenge. Therefore, some in private life are not afraid
to take revenge, for they hearthat it is but a council and not
a commandment. Others judge that theChristian cannot properly hold a civil office or

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be a magistrate. There are onrecord examples of men who, forsaking marriage
and the administration of the commonwealth,have hid themselves in monasteries. This they
called fleeing from the world and seekinga kind of life which would be more
pleasing to God. Neither did theysee that God ought to be served in
those commandments which He himself has given, and not in commandments devised by men.

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A good and perfect kind of lifeis that which has for it the
commandment of God. It is necessaryto admonish men of these things, and
before these times. Gerson rebukes thiserror of the monks concerning perfection, and
testifies that in his day it wasa new saying that the monastic life is
a state of perfection. So manywicked opinions are inherent in the vows,

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namely that they justify that they constituteChristian perfection, that they keep the councils
and commandments, that they have worksof supererogation. All these things, since
they are false and empty, makevows null and void. Article twenty eight
of ecclesiastical power. There has beengreat controversy concerning the power of bishops,

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in which some have awkwardly confounded thepower of the Church and the power of
the sword. And from this confusionvery great wars and tumults have resulted.
While the pontifs, emboldened by thepower of the keys, not only have
instituted new services and burdened consciences withreservation of cases and ruthless excommunications, but

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have also undertaken to transfer the kingdomsof this world and to take the empire
from the Emperor. These wrongs havelong since been rebuked in the Church by
learned and godly men. Therefore,our teachers, for the comforting of men's
consciences, were constrained to show thedifference between the power of the Church and

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the power of the sword, andtaught that both of them, because of
God's commandment, are to be heldin reverence and honor as the chief blessings
of God on earth. But thisis their opinion that the power of the
keys or the power of bishops,according to the Gospel, is a power
or commandment of God to preach theGospel, to remit and retain sins,

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to administer sacraments. For with thiscommandment Christ sends forth his apostles John twenty
twenty one, and following, asmy Father hath sent me, even so
send I you receive ye the HolyGhost. Whosoever sins ye remit, they
are remitted unto them, and whosesoever sins ye retain, they are retained.

(01:20:03):
Mark sixteen fifteen. Go preach theGospel to every creature. This power
is exercised only by teaching or preachingthe Gospel and administering the sacraments according to
their calling, either to many orto individuals. For thereby are granted not

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bodily but eternal things, as eternalrighteousness, the Holy Ghost, eternal life.
These things cannot come but by theministry of the Word and the sacraments.
As Paul says Romans one sixteen,the Gospel is the power of God
andto salvation to every one that believeth. Therefore, since the power of the

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Church grants eternal things and is exercisedonly by the ministry of the Word,
it does not interfere with civil governance, no more than the art of singing
interferes with civil government. For civilgovernment deals with other things, then does
the gospel. The civil rulers defendnot minds, but bodies and bodily things

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against manifest injuries, and restrain menwith the sword and bodily punishments in order
to preserve civil justice and peace.Therefore, the power of the Church and
the civil power must not be confounded. The power of the Church has its
own commission to teach the Gospel andto administer the sacraments. Let it not

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break into the office of another.Let it not transfer the kingdoms of this
world. Let it not abrogate thelaws of civil rulers. Let it not
abolish lawful obedience. Let it notinterfere with judgments concerning civil ordinances or contracts.
Let it not prescribe laws to civilrulers concerning the form of the commonwealth.

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As Christ says John eighteen thirty six, my kingdom is not of this
world, u so Luke twelve fourteen. Who made me judge or a divider
over you? Paul also says Philippiansthree twenty. Our citizenship is in heaven
second Corinthians ten four. The weaponsof our warfare are not carnal, but

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mighty, through God, to thecasting down of imaginations. After this manner,
our teachers discriminate between the duties ofboth these powers, and command that
both be honored and acknowledged as giftsand blessings of God. If bishops have
any power of the sword, thatpower they have not as bishops by the

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commission of the Gospel, but byhuman law, having received it of kings
and emperors. For the civil administrationof what is theirs. This, however,
is another office than the ministry ofthe Gospel. When therefore the question
is concerning the jurisdiction of bishops,civil authority must be distinguished from ecclesiastic jurisdiction.

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Again, according to the Gospel,or as they say, by divine
right, there belongs to the bishopsas bishops, that is, to those
to whom has been committed the ministryof the Word and the sacraments no jurisdiction
except to forgive sins, to judgedoctrine, to reject doctrine's contrary to the
Gospel, and to exclude from thecommunion of the Church wicked men whose wickedness

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is known, and this without humanforce, simply by the word herein the
congregations of necessity, and by divineright, must obey them. According to
Luke ten sixteen, he that hearethyou heareth me. But when they teach
or ordain anything against the Gospel,then the congregations have a commandment of God

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prohibiting obedience. Matthew seven fifteen.Beware of false prophets Galatians one eight.
Though an angel from heaven preach anyother gospel, let him be accursed.
Tewo Corinthians thirteen eight. We cando nothing against the truth, but for
the truth, also the power whichthe Lord hath given me to edification and

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not to destruction. So also thecanonical laws Command two, question seven,
Chapter Sacradotes and Chapter Ovse, andAugustine contra Petiliani Epistolam. Neither must we
submit to Catholic bishops if they chanceto err or hold anything contrary to the
canonical scriptures of God. If theyhave any other power or jurisdiction in hearing

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and judging certain cases as of matrimonyor of tithes, and so forth,
they have it by human right inwhich matters. Princes are bound, even
against their will, when the ordinariesfail to dispense justice to their subjects for
the maintenance of peace. Moreover,it is disputed when whether bishops or pastors

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have the right to introduce ceremonies inthe church, and to make laws concerning
meats, holy days, and grades, that is, orders of ministers and
so forth. They that give thisright to the bishops refer to this testimony.
John sixteen twelve through thirteen. Ihave yet many things to say unto
you, but ye cannot bear themnow. Howbeit when he the spirit of

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truth has come, he will guideyou into all truth. They also refer
to the example of the apostles,who commanded to abstain from blood and from
things strangled Acts fifteen twenty nine.They refer to the Sabbath day as having
been changed into the Lord's Day,contrary to the Decalogue. As it seems,

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neither is there any example whereof theymake more than concerning the changing of
the Sabbath day. Great, saythey is the power of the Church,
since it has dispensed with one ofthe ten commandments. But concerning this question,
it is taught on our part,as has been shown above, that
bishops have no power to decree anythingagainst the Gospel. The canonical laws teach

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the same thing. Distinction nine.Now, it is against scripture to establish
or require the observance of any tradition, to the end that by such observance
we may make satisfaction for sins,or merit grace and righteousness for the glory
of Christ's merit suffers injury when bysuch observances we undertake to merit justification.

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But it is manifest that by suchbelief traditions have almost infinitely multiplied in the
Church, the doctrine concerning faith andthe righteousness of faith being meanwhile suppressed.
For gradually more Holy days were made, fasts appointed, new ceremonies, and
services in honor of saints instituted,because the authors of such things thought that

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by these works they were meriting grace. Thus, in times past the penitential
canons increased, whereof we still seesome traces in the satisfactions. Again,
the authors of traditions do contrary tothe command of God when they find matters
of sin in foods, in daysand like things, and burden the church

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with bondage of the law, asif there ought to be among Christians in
order to merit justification a service likethe levitical the arrangement of which God had
committed to the apostles and bishops.For thus some of them write, and
the Pontifs in some measure seemed tobe misled by the example of the Law
of Moses. Hence are such burdensas that they make it immortal sin,

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even without offense to others, todo manual labor on Holy days, a
mortal sin, to omit the canonicalhours, that certain foods devile the conscience
that fastings are works which appease God, that sin in a reserved case cannot
be forgiven but by the authority ofHim who reserved it. Whereas the canons

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themselves speak only of the reserving ofthe ecclesiastical penalty, and not of the
reserving of the guilt. Whence havethese bishops the right to lay these traditions
upon the church for the ensnaring ofconsciences. When Peter Acts fifteen ten forbids
to put a yoke upon the neckof the disciples, and Paul says Second

(01:28:20):
Corinthians thirteen ten, that the powergiven to him was to edification, not
to destruction. Why therefore do theyincrease sins by these traditions? But there
are clear testimonies which prohibit the makingof such traditions, as though they merited
grace or were necessary to salvation,Paul says Colossians two sixteen through twenty three.

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Let no man judge you in meator in drink, or in respect
of an holy day, or ofthe new moon, or of the Sabbath
days. If ye be dead withChrist from the rudiments of the world,
Why, as though living in theworld are ye subbject to ordinances, touch,
not taste, not handle not,which all are to perish with the

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using after the commandments and doctrines ofmen, which things have indeed a show
of wisdom. Also in Titus onefourteen, he openly forbids traditions, not
giving heed to Jewish fables and commandmentsof men that turn from the truth in
Christ. Matthew fifteen fourteen and thirteensays, of those who require traditions,

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let them alone. They be blindleaders of the blind, And he rejects
such services. Every plant which myheavenly Father hath not planted shall be plucked
up. If bishops have the rightto burden churches with infinite traditions and to
ensnare consciences, why does Scripture sooften prohibit to make and to listen to

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traditions. Why does it call themdoctrines of devils? For Timothy, for
one, did the ghost in vainforewarn of these things? Since therefore ordinances
instituted as things necessary or with anopinion of meriting grace, are contrary to
the Gospel, it follows that itis not lawful for any bishop to institute

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or exact such services, for itis necessary that the doctrine of Christian liberty
be preserved in the churches, namely, that the bondage of the law is
not necessary to justification, as itis written in the Epistle to the Galatians
five, one be not entangled againwith the yoke of bondage. It is
necessary that the chief article of theGospel be preserved, to wit, that

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we obtain grace freely by faith inChrist, and not for certain observances or
acts of worship devised by men.What then are we to think of the
Sunday and like rights in the Houseof God. To this we answer that
it is lawful for bishops or pastorsto make ordinances that things be done orderly
in the church, not that therebywe should merit grace or make satisfaction for

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sins, for that consciences be boundto judge them necessary services, and to
think that it is a sin tobreak them without offense to others. Paul
ordains First Corinthians eleven five that womenshould cover their heads in the congregation,
First Corinthians fourteen thirty, that interpretersbe heard in order in the church.

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And so forth. It is properthat the churches should keep such ordinances for
the sake of love and tranquility,so far that one do not offend the
other. That all things be donein the churches in order and without confusion.
First Corinthians fourteen forty compare Philippians twofourteen. But so the consciences be
not burdened to think that they arenecessary to salvation, or to judge that

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they are sin when they break themwithout offense to others, as no one
will say that a woman sins whogoes 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 theauthority of the Church, the observance

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of the Lord's Day instead of theSabbath Day was ordained as a thing necessary
do greatly err Scripture has abrogated theSabbath Day, for it teaches that since
the Gospel has been revealed, allthe ceremonies of Moses can be omitted.
And yet, because it was necessaryto appoint a certain day that the people

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might know when they ought to cometogether, 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 thatthe keeping neither of the Sabbath day nor
of any other day is necessary.There are monstrous disputations concerning the changing of

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the law, the ceremonies of thenew Law, the change of the Sabbath
Day, which all have sprung fromthe false belief that there must needs be
in the Church a service like tothe levitical, and that Christ had given
commission to the apostles and bishops todevise new ceremonies as necessary to salvation.
These errors crept into the Church whenthe righteousness of faith was not taught clearly

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enough. Some dispute that the keepingof the Lord's Day is not indeed of
divine right, but in a mannerso 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 tomodify the traditions, yet the mitigation can

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never be perceived as long as theopinion remains that they are necessary, which
must needs remain where the righteousness offaith in Christian liberty are not known.
The Apostles commanded Acts fifteen twenty toabstain from blood, who does now observe
it? And yet they that doit not sin not, For not even
the Apostles themselves wanted to burden conscienceswith such bondage. But they forbade it

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in 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 goout of use, even among those
who are the most zealous advocates oftraditions. Neither can due regard be paid
to consciences unless this mitigation be observed. That we know that the canons are

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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 ifthey would not insist upon the observance of
such traditions as cannot be kept witha good conscience. Now they command celibacy,

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they admit none unless they swear theywill not teach the pure doctrine of
the Gospel. The churches do notask that the bishops should restore concord at
the expense of their honor, whichnevertheless it would be proper for good pastors
to do. They ask only thatthey would release unjust burdens which are new
and have been received contrary to thecustom of the Church Catholic. It may

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be that in the beginning there wereplausible reasons for some of these ordinances,
and yet they are not adapted tolater times. It is also evident that
some were adopted through erroneous inceptions.Therefore, it would be fitting the clemency
of the pontiffs to mitigate them now, because such a modification does not shake
the unity of the Church. Formany human traditions have been changed in process

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of time, as the Canons themselvesshow. But if it be impossible to
obtain a mitigation of such observances ascannot be kept without sin, we are
bound to follow the apostolic rule Actsfive twenty nine, which commands us to
obey God rather than men Peter firstPeter five three forbids bishops to be lords

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and to rule over the churches.It is not our design now to wrest
the government from the bishops. Butthis one thing is asked, namely,
that they allow the Gospel to bepurely taught, and that they relax some
few observances which cannot be kept withoutsin. But if they make no concession,

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it is for them to see howthey shall give an account to God
for furnishing by their obstinacy a causefor sism. Conclusion, these are the
chief articles which seem to be incontroversy. For although we might have spoken
of more abuses, yet to avoidundue length, we have set forth the

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chief points from which the rest maybe readily judged. There have been great
complaints concerning indulgences, pilgrimages, andthe use of excommunications. The parishes have
been vexed in many ways by thedealers of indulgences. There were endless contentions
between the past masters in the monksconcerning the parochial rite, confessions, burials,

(01:37:04):
sermons on extraordinary occasions, and innumerableother things. Issues of this sword
we have passed over, so thatthe chief points in this matter, having
been briefly set forth, might bethe more readily understood. Nor has anything
been here said or adduced to thereproach of any one. Only those things

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have been recounted, whereof we thoughtthat it was necessary to speak in order
that it might be understood that indoctrine and ceremonies, nothing has been received
on our part against scripture or theChurch Catholic. For it is manifest that
we have taken most diligent care thatno new and ungodly doctrine should creep into

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our churches. The above articles wedesire to present, in accordance with the
Edict of Your Imperial Majesty, inorder to exhibit our confession and let men
see a summary of the doctrine ofour teachers. If there is anything that
anyone might desire in this confession,we are ready god willing to present ampler

(01:38:09):
information according to the scriptures. YourImperial Majesty's faithful subjects, John Duke of
Saxony, Elector, George Mark Graveof Brandenburg, Ernest Duke of Luneburg,
Philip Lodgrave of Hesse, John Frederick, Duke of Saxony, Francis, Duke

(01:38:34):
of Luneburg, Wolf Gong, Princeof Anholt Senate and Magistracy of Nuremberg Senate
of Reutlingen, end of the abusearticles, end of the Augsburg Confession recording
by Jonathan Lange. The Confession ofFaith which was submitted to His Imperial Majesty

(01:39:00):
Charles the Fifth at the Diet ofAugsburg in the year fifteen thirty by Philip
M. Lengthen translated by F.Bente and W. H. T. Dow