or Confession of the Faith of Several Princes and Cities, Delivered to Imperial Majesty at Augsburg, Anno 1530 (Read on June 25, 1530).
The original of the Augsburg Confession has not yet been recovered, but a large number of manuscripts of it are available, namely ten Latin, fifteen German and one French, which J. T. Müller describes and discusses in detail in his historical-theological introduction to the symbolic books of the Evangelical Lutheran Church, p. 4XII ff, as well as Förstemann in his Urkundenbuche, Vol. I, p. 369 ff. It is not our task to report about them in detail, therefore we refer the reader to the aforementioned sources. It should only be mentioned here that both declare the so-called second Ansbach manuscript to be a collation with the original, and to be one "that gives us the text of the Confession in a form that has a high degree of conformity with the copy given to the emperor. Of the Mainz manuscript Müller says I. o. p. I.XXVII f., that this, whose text the Concordienbuche is based on, has not a few errors, namely spelling mistakes, omissions and sentences disfigured by transposition. However, it cannot be denied that its text mostly corresponds to that of the best manuscripts, and its errors are easily improved according to the same and according to the editio princeps.
1) Since this last paragraph is meaningless in Walch, we have put Deß instead of "Das"; overcome instead of "überfunden"; his instead of "his"; him instead of "them"; habe instead of "heben".
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so that we have no reason to abandon the ecclesiastically received text and accept another one in its place, of which we also cannot prove that it is closer to the original. - The Emperor had indeed demanded of the Protestant estates that they not allow the Confession to be printed without the Emperor's prior knowledge, and they had agreed to this (see the previous number, §§ 19 and 20.), but without their knowledge and will, seven different editions appeared during the Imperial Diet and soon after its conclusion, six German and one Latin, all without indication of the place of printing, the editors and publishers. They are all printed from a single copy, the first four of the German editions under the title: "Arpeiguug vnd bekantnus des Glaubens vnd der lere, so die adpellierenden Stände Key. Maiestet auff yetzigen tag zu Augspurg öberantwurt habend. NVXXX.", in quarto, in Upper German dialect; the fifth in Lower Saxon, probably by Bugenhagen; the sixth in High German. They differ little from each other; the first four are rife with printing errors; the fifth is more correct and even more so the sixth. The Latin edition has the title: Confessio exhibita Caesari in comitiis Augustae Anno MDXXX 2c, also in quarto. It approaches the Ansbach manuscript in its peculiarities and also has many printing errors. The unreliability of these prints prompted Melanchthon to organize an edition of the Latin and German text. This has the title: "Confessio Fidei exhibita in- victiss. Caesari Aug. in Comiciis Augustae, Anno MDXXX. Addita est Apologia Confessionis. Both, German vnd Latin. IVitsbsrgae." At the end: ,,Imprint per Georgium Rhau. MDXXXI. " Quart. - Confessio oder Bekantnus des Glaubens etlicher Fürsten vnd Stedte: Vberantwort Keiserlicher Maiestat: zu Augspurg. Anno N.V.XXX. Apologia of the Confession." Quarto. At the end: "Printed at Wittenberg by Georgen Rhaw. Anno Vl.v.XXXI." On this Müller remarks l. o. p. QXVI: "From this date one must not conclude that this edition was published only in 1531," and provides evidence that the Augsburg Confession was completed and issued as early as 1530, but that the year refers only to the Apology. This edition was arranged in such a way that either the German or the Latin alone, or both together, could be issued, and copies of both types exist. Therefore Walch (Table of Contents! of the 16th volume, p. 48 b) is surprised that in the copy available to him "both German and Latin" are promised on the title page, but the German text is not included. In rapid succession, several editions appeared, about the diversity of which Bindseil has reported most completely in the 26th volume of the Oorp. Rok. The aforementioned quarto edition is, as Walch states, the pure, improved and genuine one. However, Melanchthon already made changes in other quarto editions of 1531 and even more in the Latin octavo editions, which were followed by the German ones of 1533 and 1536. This did not cause any further stir, since the changes were limited only to the wording and the expression, but in no way approached the Lutheran doctrine in any way. Although Wigand, in his Ilist. de X. 6. Königsberg, 1574, stated that righteous people (bonls) would have been annoyed by the changes made by Melanchthon in the octavo edition of 1531, we have certain proof of the opposite in the main defense of the Aug.
apfels, Cap. 21, p. 336: "In the first ten years from anno 1530 to almost 1540, no change occurred in rsulibu8, and in the points so concerning the articles of faith." It was not until 1540 that a new Latin quarto edition was published by Georg Rau in Wittenberg, the so-called vuriatu, in which the doctrinal content of the Augsburg Confession was impaired in the 10th article, which therefore never received ecclesiastical validity, but has been regarded as a private writing of Melanchthon, even by himself (See J. T. Müller 1. c. p. bXXI.). The editions of the Augsburg Confession are so numerous that even J. T. Müller refrains from giving only a somewhat complete citation of it and refers to Bindseil in 6orp. Rsk., vol. XXVI. In the collections of Luther's writings it is printed, as Walch says, according to the Wittenberg octavo edition of 1531, namely in Latin in the Jenaer (1570), tom. IV, lob 191, with Melanchthon's preface; German in the Wittenberg (1569), vol.IX, bl.304b; in the Jena (1561), vol.VI, bl, 362; in the Altenburg, vol. V, p. 29, and in the Leipzig, vol. XX, p. 9. "Most alleraccuratesten man sie an (sagt Walch) in der nothwendigen Vertheidigung des Augapfels, both Latin and German." Further, in Cölestins bi8t. oorn. ^uZ., toni. II, p. 151; in des Chyträus bi8t. oonb, p. 78 according to the Latin and p. 118 of the German edition; in Müller's Historie der evangelischen Stände Protestation, Book III, Cap. 19, p. 595; in Cyprian in the Beilagen zur Hist. der Augsb. Conf., p. 3 and in Pfaff's writing: "Neue nach dem in der churmainzischen Reichskanzlei befindlichen Original errichtet Edition der Augsburgischen Confession" etc. Walch used the copy in Müller's Historie as a basis and compared Chyträus and Cyprian. We have retained Walch's text on the whole, but have consulted Förstemann and J. T. Müller. This writing has been translated into many languages, such as Greek, Hebrew, Spanish, Dutch, Slavonic, French and others. Of course, it is in the editions of the Concordia formula and in the various oorporu clootrinas, as, the Philippico, Thuringico, Pomeranico, Prutenico, Julio, Noriber- gico etc. more or less correctly. See I. T. Müller 1. o. p. 6XXII ff.
Preface.
Most Sublime, Most Great, Most Invincible Emperor, Most Gracious Lord!
When your Imperial Majesty shortly afterwards graciously announced a general Imperial Diet here in Augsburg) with notice and earnest request concerning matters relating to our and the Christian name's hereditary enemy, the Turks, and how the same might be resisted with persistent help, and also how the divisions in the holy faith and in the Christian religion might be dealt with, to advise, and to take diligence, to advise all of every one's good judgment, opinion and
1) By Document No. 890.
To hear, see and consider the opinions between ourselves in love and kindness, and to bring them to one Christian truth and to compare them, to do away with everything that would not be rightly interpreted or acted on both sides, and to accept and keep one unified and true religion through all of us, and as we are all under one Christ and contend, so also to live all in one community, church and unity. And we, the below-named Electors 1) and Princes, together with our relatives, like other Electors, Princes and Estates, are required to do so, so we have exalted ourselves to such an extent that we come here with the first ones in particular glory.
And when also Your Imperial Majesty Majesty, in obedience to your Imperial Majesty's Majesty, and in accordance with the same, on account of these matters, touching the faith, to Princes, Princes and Estates in general, graciously, also with the utmost diligence and earnestly requested that each one, by virtue of the previously notified Your Imperial Majesty's Majesty's request, that each of them should put in writing and hand over his or her discretion, opinion and opinion of the above-mentioned errors, disputes and abuses in German and Latin. Therefore, after due consideration and advice, Your Imperial Majesty was informed last midweek [June 22] that we would like to present ours, by virtue of Your Imperial Majesty's presentation, in German and Latin. Majesty's presentation, in German and Latin for today, Friday. Therefore, and to Your Imperial Majesty. Majesty, we present and hand over our pastors, preachers and their teachings, as well as our confession of faith, what and how they preach, teach, hold and teach in our countries, principalities, dominions, cities and territories on the basis of divine holy scripture. And are against Your Imperial Majesty, our Allies. Majesty, our most gracious Lord, we are obliged in all submission that the other Princes, Princes and Estates will now also do the same, by means of a simplified written transmission of their opinions and views in Latin and German.
1) In the St. Louis edition of the Concordienbuch erroneously "Churfürsten", because it was only Ein Churfürst, the one of Saxony; also in Latin it is Lleotori. Even the German Wittenberg edition has this error.
2) that we wish to converse with their loved ones and them in convenient and even ways, and to unite them as much as is always possible for equality, so that our mutual, as parties, written submissions and afflictions between ourselves may be dealt with in love and kindness, and the same divisions may be led to a unified true religion, as we are all under one Christ and should contend and confess Christ, all according to the oft-repeated decree of Your Imperial Majesty and according to divine truth. Majesty's decree, and according to divine truth. Therefore, we also call upon God the Almighty with the utmost humility and ask him to grant us his divine grace, amen.
Where, however, with our lords, friends and special ones, 3) the princes, princes and estates of the other part, the action is such as Ew. Majesty. Majesty's words: "among ourselves, in love and kindness, convenient action", 4) neither provided nor wanted to be fruitful, as yet in us in none that can or may be serviceable with God and conscience to Christian unity, shall be erwinder 5) as Your Imperial Majesty has also reported our action. Majesty, our friends, the princes, princes, estates and every lover of the Christian religion, to whom these things occur, will have to graciously, kindly and sufficiently hear from the following confessions of us and ours.
After Your Imperial Majesty graciously gave to understand, and especially by a publicly read Instruction, 6) at the Imperial Diet held at Speier in the year of the lesser number 26, that Your Imperial Majesty is to conclude in matters concerning our Holy Faith, 7) for reasons which are to be found there, that the Holy Faith is to be respected. Majesty, in matters concerning our holy faith, to conclude, 7) for reasons which thereby arose, that the
2) "Their beloved ones" are the princes; "to them" the non-princely estates. - We thought it necessary to note this here, because even highly learned people did not have this distinction of rank in mind, as can be seen at the beginning of the next paragraph.
3) So, as I. T. Müller p. 790 notes, in all manuscripts and prints, which he has changed to: "especially the" etc.
4) This is a free citation from No. 890, in this volume Col. 627 at the beginning.
5) "erwinden" -missing, lacking.
6) Document No. 804 in this volume.
7) "to let conclude ... not gemeinet", that is, not having been of the will to finally determine something. In Latin: from full" Hnick^nnrn cketerin innre.
but wanted to apply to the pope for a concilium and to stop it. And a year ago, at the last Imperial Diet at Speier, by virtue of a written Instruction, 1) Princes, Princes and Estates of the Empire, through Your Majesty the Governor of the Empire, Royal Dignities in Hungary and Bohemia etc. Maj. Governor in the Empire, Royal Dignities of Hungary and Bohemia etc., together with E. K. Majest. Orator and decreed commissioners, have, among other things, presented this and have indicated: "that Your Imperial Majesty will grant the same state of Hungary and Bohemia. Majesty has considered the same governors, administrators and councillors of the Imperial Regiment, as well as the embassies of the absent princes, princes and estates, which were assembled at the announced Imperial Diet at Regensburg, and has also found it fruitful to establish the General Council. And because these matters have come to a head between His Majesty the Emperor and the Pope, it is not possible to decide on the matter. Majesty and the Pope to good Christian sense, that His Imperial Majesty would be certain that the General Council would be held. Majesty would be certain that the pope would not refuse to hold the General Council, so it would be His Majesty's gracious command to demand and act that the pope be the first to proclaim such General Council in addition to His Majesty. Majesty for the first time and that there should be no lack of it". Thus, we request from E. Kais. Majesty, we hereby, in all submissiveness, and to the excess in the case in question, furthermore, ask for such a common, free, Christian concilium, to be held at all imperial congresses held by His Imperial Majesty in the course of her reign in the Empire. Majesty held in the course of her reign in the Empire, by Princes, Princes and Estates, out of high and valiant movements, to which also, together with Your Imperial Majesty, we commit ourselves on account of these great events. Maj. we have, on account of this most important matter, 2) in a legal manner and form, at various times invoked and appealed to; to which 3) we hereby remain pending once again, and by this or subsequent action (unless these conflicting matters are finally heard in love and kindness, according to Your Imperial Majesty's letter, considered.
1) In Document No. 816 in this volume, § 2 and § 3.
2) In the old editions: "things"; this is the singular. In Latin: ounsu.
3) "the"; to be added from the preceding: "appeal" or "appeal". The "legal manner and form" of the appeal is found in Document No. 820 in this volume. In Latin, instead of "the" it is oui uxpellationi.
and compared to a Christian unity), of which we hereby publicly testify and protest. And 4) is the confession of ours and of ours, as follows from article to article.
Articles of faith and doctrine.
The I. Article. 5)
First, it is unanimously taught and held, according to the Concilii Niceni, that there is one divine being, which is called, and truly is God, and yet there are three persons in the same one divine being, equally powerful, equally eternal, God the Father, God the Son, God the Holy Spirit, all three One divine being, eternal, without part, without end, of immeasurable power, wisdom and goodness, one Creator and Sustainer of all things visible and invisible. And is understood by the word persona, not a piece, not a quality in another, but that itself exists, as the Fathers used this word in this matter.
Therefore, all heresies contrary to this article are rejected, as Manichaei, who have set two gods, one evil and one good. Item, Valentiniani, Ariani, Eunomiani, Mahometists and all the like, also Samosateni, old and new, who put only one person, and make sophistry of these two, Word and Holy Spirit, and say that they must not be distinct persons, but Word means bodily word or voice, and the Holy Spirit is a created movement in creatures.
The II article.
Furthermore, we are taught that after Adam's fall, all people who are born naturally are conceived and born in sins.
4) Thus the Wittenbergers and the Jenaers. In I. T. Müller: "seind".
5) In Walch's Hist. der evangelischen Stände Protestation, Ub. 3, eup. 19, p. 595, all articles lack the superscriptions found in the Concordienbuche, as: "Von GOtt", "Von der Erbsünde" etc. Likewise in Förstemann, Urkundenbuch, Vol. I, p. 381 ff, in the copy brought home from Augsburg by Margrave George of Brandenburg, and in all old editions of Luther's works.
That is, that they are all full of evil lusts and inclinations from their mother's womb, and cannot have true fear of God, true faith in God by nature; that the same inherent pestilence and original sin is truly sin, and condemns all those under God's eternal wrath who are not born again through baptism and the Holy Spirit.
In addition, the Pelagians and others are rejected who do not consider original sin to be sin, so that they make nature pious through natural powers, to the shame of the suffering and merit of Christ.
The III Article.
Item, it is taught that God the Son became man, born of the pure virgin Mary, and that the two natures, divine and human, are thus inseparably united in one person. One Christ, who is true God and man, truly born, suffered, crucified, died and was buried, so that he would be a sacrifice not only for original sin, but also for all other sin, and atoned for God's wrath.
Item, that the same Christ descended into hell, truly rose from the dead on the third day, ascended into heaven, sits at the right hand of God, that he reigns eternally over all creatures and rules, that he sanctifies, cleanses, strengthens and comforts all who believe in him through the Holy Spirit, and also gives them life and all gifts and goods, and protects and shields them against the devil and against sin.
Item, that the same Lord Christ will finally come publicly to judge the living and the dead etc., according to the Symboli Apostolorum.
The IV. Article.
Further, it is taught that we may not obtain forgiveness of sins and righteousness before God by our merit, works, and sufficiency, but that we receive forgiveness of sins and are justified before God by grace, for Christ's sake, through faith, if we believe that Christ suffered for us, and that for His sake sin is forgiven us, righteousness and eternal life.
is given. For God will count this faith as righteousness before Him, as St. Paul says to Romans 3, v. 28, and Cap. 4, 5.
The V. Article.
To obtain such faith, God has instituted the ministry of preaching, given the Gospel and Sacrament, through which He gives, as a means, the Holy Spirit, who works faith wherever and whenever He wills in those who hear the Gospel, which teaches that we have a gracious God through Christ's merit, not our own, if we believe such.
And are condemned the Anabaptists and others who teach that without the bodily word of the Gospel we obtain the Holy Spirit by our own preparation, thoughts and works.
The VI Article.
It is also taught that such faith should bring forth good fruits and good works, and that one must do good works, all the things that God has commanded, for the sake of God, but not to trust in such works to merit grace before God; for we receive forgiveness of sin and righteousness through faith in Christ, as Christ Himself says Luc. 17:10: "If you have done all these things, you shall say, we are unfit servants." Thus also the fathers teach; for Ambrose says, "Thus it is decreed by God, that whosoever believeth in Christ shall be saved, and shall not have remission of sins by works, but by faith alone, without merit.
The VII Article.
It is also taught that there must always be and remain a holy Christian church, which is the assembly of all believers, where the gospel is preached purely and the holy sacraments are administered according to the gospel.
For this is enough for the true unity of the Christian church, that the gospel is preached with one accord, according to pure understanding, and the sacraments are administered according to the divine word. And is it not necessary for the true unity of the Christian church that
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everywhere the same ceremonies, instituted by men, are held; as Paul says Eph. 4:4, 5: "One body, one Spirit, as ye are called unto one hope of your profession, One Lord, One faith, One baptism."
The VIII. Article.
Item, although the Christian church is really nothing else than the assembly of all believers and saints; however, since in this life there are many false Christians and hypocrites, 1) even public sinners remain among the pious, the sacraments are nevertheless powerful, although the priests, through whom they are administered, are not pious; as Christ himself indicates Matth. 23, 3: "On the chair of Moses sit the Pharisees" etc.
Therefore, the Donatists and all others are condemned to hold so differently.
The IX Article.
It is taught that baptism is necessary, and that grace is offered through it, so that one should also baptize the children who are given over to God and become pleasing through such baptism.
For this reason, the Anabaptists are rejected, who teach that infant baptism is not right.
The X. Article.
The Lord's Supper is thus taught that the true body and blood of Christ are truly present in the form of bread and wine in the Lord's Supper, where they are distributed and taken. For this reason, the contrary doctrine is also rejected.
The XI article.
Confession is taught that one should receive private absolution in church and not drop it, although it is not necessary to tell all wrongdoings and sins in confession, since this is not possible. Ps. 19:13: Who knows iniquity?
1) This "are" (sein) is missing in the Ansbach and Munich manuscripts, also in the Wittenberg and Jena editions; likewise in Latin.
The XII. Article.
It is taught about repentance that those who have sinned after baptism may obtain forgiveness of sins at all times when they come to repentance, and they should not be denied absolution by the church. And true true repentance is actually having remorse and sorrow or horror over sin, and yet believing in the gospel and absolution that sin is forgiven and grace is obtained through Christ, which faith again comforts the heart and makes it content.
After this should also follow correction, and that one should refrain from sins; for these should be the fruits of repentance, as John speaks Matth. 3, 8: "Work righteous fruits of repentance."
Here are rejected those who teach, so that those who once became devout may not fall again.
After that 2) the Novatiani are also condemned, who refused absolution to those who had sinned after baptism.
Also, those are rejected who do not teach that we obtain forgiveness of sins by faith, but by our satisfaction.
The XIII Article.
Of the use of the sacraments, it is taught that the sacraments are instituted not only to be signs by which Christians may be known outwardly, but that they are signs and testimonies of divine will toward us, to awaken and strengthen our faith by them; for this reason they also require faith, and are then used rightly when they are received in faith, and faith is strengthened by them. 3) The sacraments are not used for the sole purpose of being signs by which Christians may be known outwardly.
The XIV Article.
The church regiment teaches that no one may teach or preach publicly in the church, or administer the sacrament, without a proper profession.
2) In the Ansbach, Munich, and Hesse manuscripts: "Es"; "Darnach" in Walch; "Dagegen" in I. T. Müller, in the Wittenberg and Jena editions.
3) "mans" - man them.
The XV article.
Church ordinances made by men are taught to keep those that may be kept without sin, and serve for peace and good order in the church, as certain celebrations, festivals and the like. But instruction is given that the consciences should not be troubled with them, as if such things were necessary for salvation. It is taught that all statutes and traditions, 1) made by men to propitiate God and earn grace, are contrary to the Gospel and the doctrine of faith in Christ; therefore monastic vows and other traditions, of different food, days, etc., by which one supposes to earn grace and to do enough for sin, are unfit and contrary to the Gospel.
The XVI article.
It is taught of the police and secular government that all authority in the world and orderly regiments and laws are good orders created and instituted by God. And that Christians may be without sin in the office of sovereignty, prince and judge, pronounce judgment and justice according to imperial and other customary laws, punish evildoers with the sword, wage lawful wars, fight, buy and sell, take oaths. To have one's own, to be legitimate etc.
Here the Anabaptists are condemned, who teach that none of the above is Christian.
Also, those are condemned who teach that Christian perfection is to leave house and home, wife and child in the flesh, and to express themselves of the pieces touched before; when this alone is right perfection, right fear of God, and right faith in God. For the gospel does not teach an outward, temporal, but an inward, eternal nature and righteousness of the heart, and does not dispute about worldly regiment, police, and marital status, but wants one to keep all these things as true God's order, 2) and in such states
1) "Tradition" is plural; Latin: traditiones. The plural endings are very often repelled by the ancients, as. in the next article "regiment" for: Regiments.
2s So in the Wittenberg and in the Jena editions, also in Latin. In I. T. Müller "GOttes" is missing.
Christian love and right good works, each according to his profession. Therefore, Christians are obliged to be subject to authority and obedient to its commandments in everything that may be done without sin, for if the authority's commandment may not be done without sin, one should be more obedient to God than to men, Apost. 5, 29.
The XVII article.
It is also taught that our Lord Jesus Christ will come to judge on the last day and raise all the dead, giving eternal life and joy to the faithful and elect, but condemning the godless and the devils to hell and eternal punishment.
Therefore, the Anabaptists are rejected, teaching that the devils and damned people will not have eternal torment and torture.
Item, here some Jewish doctrines are rejected, which also appear now and then, 3) that before the resurrection of the dead all saints, the pious, will have a worldly kingdom, and all the ungodly will be destroyed.
The XVIII. Article.
Of free will it is taught that man has a certain amount of free will to live outwardly honorably and to choose among the things that reason comprehends; but without grace, help and the action of the Holy Spirit, man is not able to become pleasing to God, to heartily fear or believe in God, or to cast out of the heart the innate evil desire; but this is done by the Holy Spirit, who is given through God's Word, for Paul says 1 Cor. 2:14: "The natural man hears nothing of the Spirit of God."
And so that it may be recognized that no novelty is being taught in this, these are the clear words of Augustine on free will, as now and herein written, from the 3rd book of the Hypognosticon: "We confess that in all men there is a free will, for they have all natural, innate understanding and
3) In Walch: "ereignen", which will be a false resolution of "ereugen" (to let oneself be seen).
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Reason, not that they are able to do anything with God, but to love God from the heart, to fear; but only in external works of this life they have freedom to choose good or evil. Good 1) I mean that which nature is able to do, such as to work in the field or not, to eat, to drink, to go to a friend or not, to put on or take off a garment, to build, to take a wife, to do a trade, and the like, something useful and good, all of which is not, nor does it exist, without God, but is all of Him and through Him. On the other hand, man can also do evil of his own choice, as kneeling before an idol, doing a death blow etc.
The XIX article.
As to the cause of sins, we teach that although God Almighty created and sustains the whole of nature, yet the wrong will works sin in all the wicked and despisers of God; as then is the will of the devil, and of all the wicked, who immediately, when God has removed his hand, have turned it from God to evil, as Christ says John 8:44: "The devil speaketh lies of his own."
The XX article.
Of faith and good works.
It is untruthfully charged against ours that they forbid good works, for their writings on the Ten Commandments and others prove that they have given good, useful reports and exhortations about right Christian morals and works, of which little was taught before this time, but instead, in all their sermons, they mostly focus on childish, unnecessary works, such as the rosary, saintly service, becoming monks, pilgrimages, fasting, celebrations, brotherhoods, and so on. Our opponents no longer praise such unnecessary works as highly as they did in former times; in addition, they have now learned to speak of faith, of which they preached nothing at all in former times, yet they now teach that we are not justified before God by works alone, but rather put the
1) In Latin: Bonis dico == I say of good.
Faith in Christ in addition, speak: Faith and works make us righteous before God; which speech may bring more comfort, 2) than if one teaches to trust in works alone.
Since the doctrine of faith, which is the main part of Christianity, has not been practiced for such a long time, as must be confessed, but only the doctrine of works has been preached in all places, such instruction has been given by our people:
First of all, our works cannot reconcile us to God and earn grace, but this happens through faith alone, if one believes that our sins are forgiven for Christ's sake, who alone is the mediator to reconcile the Father. Whoever thinks that he can achieve this by works and earn grace despises Christ and seeks his own way to God, contrary to the gospel.
This doctrine of faith is publicly and clearly dealt with in Paul in many places, especially in Ephesians 2:8: "By grace you have been saved through faith, and that not of yourselves, but it is the gift of God, not of works, lest anyone should boast" etc. And that no new understanding has been introduced here can be proven from Augustine, who deals with this matter diligently, and also teaches that we attain grace and become righteous before God through faith in Christ, and not through works; as his entire book de spiritu et litera shows.
Although this doctrine is much despised by untried people, it is nevertheless very comforting and salutary to the troubled and frightened conscience. For the conscience cannot come to rest and peace by works, but only by faith, if it is certain that it has a gracious God for Christ's sake, as Paul also says in Rom. 5:1: "If we have been justified by faith, we have rest and peace with God."
This consolation was not preached in the past, but the poor consciences were driven to their own works, and many works were done, for some people's consciences were not consoled.
2) Here the Ansbach manuscript has better: "mag". Latin: atksrre xotsst.
Some have devised other works to earn grace and to do enough for sin; many have experienced that one has not come to peace through them. Therefore, it was necessary to preach and diligently practice this doctrine of faith in Christ, so that people would know that they can obtain God's grace through faith alone, without merit.
It also happens that here one does not speak of such faith, which also the devils and the ungodly have, who also believe the stories that Christ suffered and rose from the dead, but one speaks of the true faith, which believes that we obtain grace and forgiveness of sins through Christ, and who now knows that he has a gracious God through Christ; therefore knows God, calls upon Him, and is not without God, as the heathen are; for the devil and the ungodly do not believe this article, forgiveness of sins, therefore they are enemies of God, cannot call upon Him, cannot hope for anything good from Him. And so, as is now indicated, Scripture speaks of faith, and does not call faith such knowledge as devils and ungodly men have, for so it is taught of faith, Heb. 11:1, that to believe is not merely to know history, but to have confidence in God, to receive His promise. And Augustine also reminds us that we should understand the word "faith" 1) in Scripture to mean confidence in God that He is gracious to us, and not only to know such histories as the devils also know.
Furthermore, it is taught that good works should and must be done, not that one trusts to earn grace with them, but for the sake of God and to praise God. Faith alone always obtains grace and forgiveness of sin; and because the Holy Spirit is given through faith, the heart is also sent to do good works. For before that, because it is without the Holy Spirit, it is too weak, it is under the power of the devil, who has too much power over poor human nature.
1) Here, instead of the brackets used in the old pressures to emphasize something, we have put the (then uncommon) speech marks.
sins; as we see in the Philo
sophen, who undertook to live honestly and blamelessly, nevertheless did not do so, but fell into much greater public sins. This is how it is with man when, apart from the right faith, he is without the Holy Spirit and governs himself solely by his own human powers.
Therefore, the doctrine of faith is not to be criticized for forbidding good works, but rather to be praised for teaching to do good works and for offering help on how to do good works. For apart from faith, and apart from Christ, human nature and ability are far too weak to do good works, to call upon God, to have patience in suffering, to love one's neighbor, to perform commanded duties diligently, to be obedient, to avoid evil lusts. Such high and right works cannot be done without the help of Christ, as he himself says Joh. 15,5: "Without me you can do nothing" etc.
The XXI article.
Of the service of the saints, ours teaches that the saints are to be remembered, so that we may strengthen our faith when we see how they were graced, and also how they were helped by faith, and that examples are to be taken of their good works, each according to his profession, just as the Emperor may blessedly and divinely follow the example of David in waging war against the Turks. Maj. may blessedly and divinely follow David's example of waging wars against the Turks; for both are in the royal office, which demands protection and protection of their subjects. But it cannot be proven in Scripture that one should call upon the saints or seek help from them, for "there is only one reconciler and mediator set between God and men, Jesus Christ," 1 Tim. 2:5, who is the only Savior, the only supreme priest, seat of grace and intercessor before God, Rom. 8:34, and who alone has promised that he will hear our prayer. This is also the highest service of God according to the Scriptures, that one should seek and call upon the same Jesus Christ in all needs and concerns from the heart, 1 John 2:1: "If anyone sins, we have an advocate with God who is righteous, Jesus."
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This is almost the sum of the doctrine that is preached and taught in our churches for the proper Christian instruction and consolation of consciences, and also for the correction of believers; as we would like to put our own souls and consciences in the highest and greatest danger before God by misusing the divine name or word, or to pass on to our children and descendants a doctrine other than that according to the pure divine word and Christian truth. If this doctrine is clearly founded in holy scripture and is not contrary to the common Christian, even Roman church, as much as can be noted from the Fathers' Scriptures, we also take care that our adversaries cannot disagree with us in the above-mentioned articles. For this reason, those act quite unkindly, quickly and against all Christian unity and love, who for this reason separate, reject and shun ours as heretics, without any consistent ground of divine commandment or Scripture. For error and strife are chiefly over some traditions and abuses. If, then, there is no lack or defect in the main articles, and if this confession of ours is divine and Christian, the bishops should, if there were a lack of tradition in our country, show themselves more lenient, although we hope to show constant reasons and causes why some traditions and abuses have been changed in our country.
Articles of which there is discord, as are narrated the abuses so changed.
Since the articles of faith are not taught in our churches contrary to the Holy Scriptures or the common Christian church, but only certain abuses have been changed, some of which have been torn down over time and some of which have been forcibly erected, our necessity demands that they be recounted and the cause explained why changes have been tolerated, so that the Emperor may recognize that we have not acted un-Christianly or unjustly in this respect, but that we are compelled by God's commandment, which is justly held in higher esteem than all custom. Majesty may recognize that we have not acted in an unchristian or unjust manner, but that we are compelled by God's commandment, which is to be respected more highly than all custom, to permit such changes.
The XXII article.
Of both forms of the sacrament.
Both forms of the sacrament are given to the laity for this reason, that this is a clear command and commandment of Christ, Matth. 26, 27: "Drink from it, all of you. There Christ gives clear words about the cup, that they should all drink from it.
And so that no one could dispute and gloss over these words as if it belonged to the priests alone, Paul indicates in 1 Cor. 11:25 ff. that the entire assembly of the Corinthian church used both forms, and this custom remained in the church for a long time, as can be proven by the histories and the writings of the fathers. Cyprianus remembers in many places that the chalice was given to the laity. St. Jerome says that the priests who administer the sacrament distribute the blood of Christ to the people. Thus Gelasius the Pope himself says that the Sacrament should not be administered. Distinet. 2. de Consecrat, c. Comperimus. Nowhere is there a canon that commands to take only one form. Nor can anyone know when or by whom this habit of taking a form was introduced, although Cardinal Cusanus thinks when this way was approved. Now it is public that such a custom, introduced against God's commandment, also against the old canons, is wrong. Therefore, it is not proper to burden and force those consciences who have desired to use the holy sacrament after Christ's institution to act contrary to our Lord's order. And because the distribution of the sacrament is contrary to the institution of Christ, the usual procession with the sacrament is also omitted in our country.
The XXIII Article.
Of the marriage state of priests.
There has been a great mighty lamentation in the world among everyone, high and low, of great fornication and wild nature and life of the priests, who were not able to keep chastity, and had also ever come to the highest with such abominable vices. So much ugly great vexation, matrimonial
In order to avoid fornication and other immorality, some priests have entered into marital status with us. These priests show by these causes that they are urged and moved to it out of great need of their consciences, since the Scripture clearly states that the marital state is instituted by God the Lord to avoid fornication, as Paul says 1 Cor. 7:2: "To avoid fornication, each one has his own wife"; item [v. 9]: "It is better to become married than to burn. And after Christ says Matth. 19, 11: "They do not all grasp the word", Christ (who well knew what was in man) indicates that few people have the gift of living chastely, because, "God created man male and female", Gen. 1, 27. Whether it is in human power or ability, without the special gift and grace of God, to make or change creatures better by one's own efforts or vows to God, the high Majesty, experience has made it all too clear; for what good, what honorably chaste life, what Christian, honest or upright conduct results in many, how terrible, horrible trouble and anguish of their consciences many have had at their last end because of it, is evident today, and many have known it themselves. Since God's word and commandment cannot be changed by any human vow or law, priests and other clergy have taken wives for this and other causes and reasons.
It can be proved from the histories and the writings of the Fathers that in the Christian Church of old it was the custom for priests and deacons to have wives; therefore Paul says in 1 Tim. 3:2: "Let a bishop be blameless. A wife's husband." In Germany, too, it was only four hundred years ago that the priests were forced by force to take the vow of chastity from the married state, and they all opposed it so earnestly and harshly that an archbishop of Mainz, who promulgated the new papal edict on the subject, came very close to an outrage by the whole church, was very nearly killed in an outrage of the entire priesthood in a crowd, and the same prohibition was made so quickly and unseemly soon after the beginning that the pope at that time not only forbade future marriage to the priests, but also forbade the
This is not only contrary to all divine, natural and secular rights, but also to the canons (made by the popes themselves) and the most famous councils.
Also, many high, God-fearing, intelligent people have often heard this kind of speech and concern, that such a strict celibacy and deprivation of the marital state (which God Himself instituted and left free) has never done any good, but has introduced many great evil vices and much evil. One of the popes, Pius ll, himself, as his history shows, often spoke these words and had them written: there may be some reasons why marriage is forbidden to the clergy, but there are much higher, greater and more important reasons why they should be allowed to marry freely again. Undoubtedly, Pope Pius, as a sensible, wise man, spoke this word out of great concern.
For this reason, we wish to express our subservience to Imperial Majesty. Majesty that Her Majesty, as a Christian, noble Emperor, will graciously take to heart that now and in the last times and days, of which Scripture reports, the world is getting worse and people are getting frailer and weaker.
For this reason, it is highly necessary, useful and Christian to do this diligent institution, so that, where the marriage state is forbidden, worse and more shameful immorality and vice may not break out in German lands. For no one will ever be able to change or do these things more wisely or better than God Himself, who instituted the marriage state to help human frailty and to prevent fornication. Thus, the ancient canons also say that one must at times soften and lessen the severity and rigorem for the sake of human frailty, and to prevent and avoid trouble. Now, in this case, this would also be Christian and highly necessary. What can be detrimental to the priests and clergy marriages of the common Christian church, especially of the pastors and others who are to serve the church? There would probably be a lack of priests and pastors in the future if this harsh prohibition of marital status were to last longer.
Now if this, namely that the priests and clergy may become married, is based on the divine word and commandment, and the histories prove that the priests were married; so also the vow of chastity has caused so much ugly, unchristian trouble, so much adultery, terrible unheard fornication and abominable vices, that also some among canons, also 1) Curtisans at Rome, have often themselves confessed and miserably attracted such, as 2) such vices, in the clero too abominable and overpowering, would arouse God's wrath.
It is therefore pathetic that Christian marriages are not only forbidden, but that in some places they have been punished as quickly as possible, as if for great misdeeds. Thus marriage is also forbidden in imperial law and in all monarchies. This is why marriage is highly praised in imperial law and in all monarchies where it has ever been law and right. But at this time people begin to torture innocent people for the sake of marriage alone, and in addition priests, who should be spared before others; and this happens not only against divine rights, but also against the canons. Paul, the apostle, 1 Tim. 4, 1. 3. calls the teachings that forbid marriage devilish teachings. Christ himself says John 8:44 that the devil is a murderer from the beginning, which is consistent with the fact that it must be the devil's doctrine that forbids marriage, and that he must be able to maintain such doctrine with the shedding of blood.
But as no human law can do away with or change God's commandment, so also no vow can change God's commandment; therefore also St. Cyprian gives the advice that the women who do not keep the vowed chastity should become married, and says Epist. 11.3 ) thus: If they do not want to keep chastity or are not able to, it is better that they become married than that they fall into the fire through their lust, and they should be careful not to cause trouble to their brothers and sisters.
In addition, all canons require greater obedience and adequacy to those who have taken vows in youth, as priests and monks have more often come to such a state in youth out of ignorance.
1) "also" is missing in I. T. Müller.
2) Here we seem to be missing the word "through".
The XXIV article.
from the fair.
Our people are wrongly accused of having taken Mass, for it is a public fact that Mass is celebrated with greater devotion and seriousness among us than among our opponents. In this way, the people are often taught with the greatest diligence about the holy sacrament, what it is used for, and how it is to be used, namely, to comfort the frightened consciences, so that the people are drawn to communion and mass. At the same time, instruction is given against other unjust teachings about the sacrament. In the public ceremonies of the Mass, no noticeable change has occurred, except that in some places German chants (to teach and practice the people) are sung alongside Latin chants, since all ceremonies are primarily intended to teach the people what they need to know about Christ.
But since the mass was abused in many ways before that time, as in the day that a fair was made of it, that it was bought and sold, and that more and more were held in all churches for the sake of money, such abuse has been punished many times, even before that time, by learned and pious people. When the preachers in our country preached about it, and the priests were reminded of the terrible condemnation, which should move every Christian, that whoever uses the sacrament unworthily is guilty of the body and blood of Christ, then such masses for sale and corner masses (which until then were held out of compulsion for money and for the sake of the prebends) fell in our churches.
In this way, the abominable error is also punished, that it was taught that our Lord Christ, through his death alone, had sufficed for original sin, and that the mass was used as a sacrifice for other sins, and thus the mass was made a sacrifice for the living and the dead, thereby taking away sin and reconciling God. From this it further followed that it was disputed whether a mass, considered to be much, deserved so much, as if it were considered to be a special one for each one. Hence came the great innumerable number of masses,
that with this work one wanted to obtain everything from God that one needed, and besides this, faith in Christ and right worship were forgotten.
For this reason, instruction has been given, as there is no doubt that necessity demands that we know how to use the sacrament properly. And first of all, that there is no sacrifice for original sin and other sins, except the one death of Christ, is shown by Scripture in many places; for thus it is written in Hebrews [Cap. 10:12], that Christ sacrificed himself once, and thereby made atonement for all sin. It is an outrageous novelty to teach in the church that Christ's death should have sufficed for original sin alone, and not for other sins as well, hoping therefore that men will understand that such error is not unreasonably punished.
On the other hand, St. Paul teaches that we obtain grace before God through faith, and not through works. Against this is publicly this abuse of the Mass, if one thinks to obtain grace by this work; as it is known that one uses the Mass to put away sin by it, and to obtain grace and all goods from God, not only the priest for himself, but also for the whole world, and for others. The living and the dead.
Thirdly, the holy sacrament is used, not to offer a sacrifice for sin (for the sacrifice was made beforehand), but to awaken our faith and comfort the consciences, which are reminded by the sacrament that they have been promised grace and forgiveness of sin by Christ. Therefore, this sacrament requires faith, and without faith it is used in vain.
Since the Mass is not a sacrifice for others, living or dead. Since the Mass is not a sacrifice for others, living or dead, to take away their sin, but should be a communion, where the priest and others receive the Sacrament for themselves, this way is kept with us, that on feast days (also otherwise, if there are communicants) Mass is celebrated, and some, who desire it, are communicated. Thus the Mass remains with us in its proper custom, as it was held in the Church of old, as may be proved from St. Paul 1 Cor. 11, and also from many of the Fathers' writings. For Chrysostom
The old canons indicate that one of them holds the office and communicates with the other priests and deacons. Also, the old Canons indicate that one has held the office and communicates with the other priests and deacons; for thus the words in the Canon Niceno read: The deacons are to receive the Sacrament properly from the bishop or priest after the priests.
If there has been no innovation in this, which was not in the church before ages, and in the public ceremonies of the mass no noticeable change has occurred, only that the other, unnecessary masses, perhaps through an abuse, have fallen next to the parish mass, this way of keeping mass should not be condemned as heretical and unchristian; because in the past, even in the large churches, where there was a lot of people, even on the days when the people came together, mass was not kept daily, as Tripartita historia lib. 9, that in Alexandria on Wednesday and Friday the Scriptures were read and interpreted, and otherwise all services were held except the mass.
The XXV article.
From confession.
Confession is not dispensed with by the preachers of this part, for we have this custom of not administering the sacrament to those who have not first been interrogated and absolved. The people are diligently taught how comforting the word of absolution is, how highly and precious absolution is to be esteemed; for it is not the present man's voice or word, but God's word that forgives sin, for it is spoken in God's stead and by God's command. Of this command and power of the keys, how comforting, how necessary it is to the frightened conscience, is taught with great diligence; in addition, how God demands that we believe this absolution, not less than so that God's voice from heaven may shout, and cheerfully comfort us, and know that through such faith we obtain forgiveness of sins. Of these necessary things, the preachers of old, who spoke of the confession
1) Thus the Hessian manuscript. Ansbacher: "of absolution".
The people of this country have not stirred up a single word, but only tortured their consciences with long stories of sins, with repentance, with indulgences, with pilgrimages, and the like. And many of our opponents themselves confess that this part of right Christian repentance is more appropriately written and acted upon than it has been in a long time.
And it is taught in confession that one should not urge anyone to tell the sin by name, for this is impossible, as the Psalm says (Ps. 19:13): "Who knows iniquity?" and Jeremiah says (Jer. 17:9): "Man's heart is so bad that it cannot be learned.The wretched human nature is so deep in sins that it cannot see or know them all, and if we were to be absolved only by those we can count, we would be of little help. Therefore, it is not necessary to urge people to tell the sin by name. So also the fathers have held, as one finds Distinct. I. de poenit., where the words of Chrysostom are used: I do not say that thou shalt offer thyself publicly, nor accuse or plead thyself guilty with another, but obey the prophet, which saith, Reveal thy ways unto the Lord." (Ps. 37, 5.) Therefore confess to God the Lord, the true Judge, besides your prayer; do not tell your sin with your tongue, but in your conscience. Here it is clear that Chrysostom does not force to tell the sin by name. So also teaches the Gloss in Decretis de poenitent. Distinet. 5, cap. Considered that confession is not commanded by Scripture, but instituted by the Church; yet it is diligently taught by the preachers of this part that confession is to be received on account of absolution, which is the principal and most distinguished thing in it, for the consolation of troubled consciences, and for the sake of several other causes.
The XXVI article.
From the difference of the food.
In ancient times, it was taught, preached, and written that the difference of food and similar traditions, instituted by men, serve to merit grace and suffice for sin.
For this reason, new fasts, new ceremonies, new orders, and the like have been devised daily, and have been pushed fiercely and harshly, as if such things were necessary divine services, by which one earns grace if one keeps them, and great sin occurs if one does not; from this, much harmful error has taken place in the church.
First of all, the grace of Christ and the doctrine of faith, which the gospel holds out to us with great earnestness, is obscured by this, and it drives home the point that the merit of Christ should be held in high esteem, and that we should know that faith in Christ is to be placed high and far above all works. For this reason, St. Paul fiercely fought against the Law of Moses and human traditions, that we should learn that we do not become godly before God from our works, but only through faith in Christ, that we obtain grace for Christ's sake. Such teaching is almost completely extinct; because one is taught to earn grace by laws, fasting, distinction of food, clothing etc.
On the other hand, such traditions have also obscured God's commandment; for one puts these traditions far above God's commandment. This alone was considered Christian life, who kept the celebration thus, thus prayed, thus fasted, thus was dressed; this was called spiritual, Christian life?)
In addition, other necessary good works were considered a worldly, unspiritual being, namely, those that everyone is obliged to do according to his profession, as that the householder works to feed his wife and children and to raise them to godliness, the housemother bears children and waits for them, a prince and ruler governs land and people etc. Such works, commanded by God, had to be a worldly and imperfect being, but the Traditions had to have the glorious name that they alone were called holy, perfect works. Therefore, there was no measure nor end to making such traditions.
Thirdly, such traditions have become a great burden to consciences; for it was not possible to keep all traditions, and yet people were of the opinion that such was a necessary service, and that it was not necessary to keep all traditions.
1) I. T. Müller: "live". In Latin: vitn.
Gerson writes that many have fallen into despair, some have even killed themselves, because they have not heard any comfort from the grace of Christ. For one sees with the summists and theologians, how the consciences are confused, who have taken upon themselves to draw together the Traditions, and xxxxxxxxxx sought that they might help the consciences, have had so much to do with it, that, because all wholesome Christian doctrine of necessary things, as of faith, of consolation in high temptations, and the like, has lain low. Many pious people complained about this before this time, that such traditions cause much strife in the church, and that pious people are prevented from coming to the right knowledge of Christ. Gerson and others complained strongly about this. Yes, Augustino also disliked that consciences were burdened with so many traditionibus. For this reason, he gives instruction that it should not be considered necessary.
Therefore, ours have not taught these things out of sacrilege or contempt for spiritual authority, but great necessity demanded that we teach against the above-mentioned errors, which grew out of a misunderstanding of the traditions. For the gospel compels that one should and must practice the doctrine of faith in churches, which cannot be understood if one thinks to earn grace by one's own chosen works; and it is therefore taught that one cannot earn grace, or make atonement for God, or do enough for sin, by keeping this human tradition, and for this reason no necessary service should be made of it. Cause for this is drawn from Scripture. Christ, Matth. 15,9, excuses the apostles for not keeping the usual traditions, saying: "They honor me in vain with the commandments of men. If he calls this a vain service, it must not be necessary. And soon after [v. 17], "What comes into the mouth does not defile the man." Item, Paul speaks Rom. 14, 17: "The kingdom of heaven is not in food.
1) Ansbach manuscript: "in the church". In Latin: IN 666168N8.
or drink"; Col. 2:16: "Let no one judge you in food, drink, Sabbath" etc. Apost. 15,10.11. Peter says: "Why do you tempt God by putting a yoke on the necks of the disciples, which neither our fathers nor we may bear? but we believe to be saved by the grace of our Lord Jesus Christ." Peter then declares that consciences should not be troubled with more outward ceremonies, whether of Moses or others; and 1 Tim. 4:1, 3, such prohibitions as forbidding food. Forbidding marriage etc., are called "doctrines of the devil". For this is contrary to the gospel, to institute or do such works as to merit forgiveness of sin, or as if no man should be a Christian without such services.
But that one blames ours here, as if they forbade mortification and discipline, like Jovinianus, will be much different from their writings. For they have always taught from the holy cross that Christians are guilty of suffering; and this is right, serious, and not fictitious mortification. Besides this it is also taught that every man is bound to keep himself in bodily exercise, such as fasting and other exercises, so that he may not give cause to sin, not that he may merit grace by such works. This bodily exercise is not only to be practiced for certain days, but constantly; Christ speaks of this (Luc. 21, 34.): "Take heed that your hearts be not burdened with filling"; item (Matth. 17, 21.): "The devils are not cast out except by fasting and prayer"; and Paul speaks (1 Cor. 9, 27.): "He chastises his own body, but he does not do it.), "He chasteneth his body, and bringeth it into obedience"; so that he shows that mortification is to serve, not to merit grace, but to keep the body skillfully, that it may not hinder what every man is commanded to accomplish according to his profession; and therefore fasting is not rejected, but that a necessary service has been made of it for certain days and meals, to the confusion of consciences.
Also, in this part, many ceremonies and traditions are held, as the order of the mass and others, 2) chants, festivals etc. which
2) "und andere" is missing in the Ansbach and Hessian manuscripts. In I. T. Müller: "und andere Gesänge".
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serve to keep order in the church. In addition, the people are taught that such outward worship does not make one pious in the sight of God, and that one should keep it without burdening one's conscience; thus, if one omits it without offense, one does not sin in it. This freedom in external ceremonies was also kept by the ancient fathers, for in the Orient the Easter feast was kept at a different time than in Rome. And since some wanted to consider this inequality as a separation in the church, they are admonished by others that it is not necessary to keep equality in such customs, and Irenaeus speaks thus: inequality in fasting does not separate the unity of faith; as also Distinct. 12. is written of such inequality in human orders, that it is not contrary to the unity of Christianity; and Tripartit. Historia lib. 9. shows together many unequal church customs, and fetches a useful Christian saying: The apostle's opinion was not to institute holidays, but to teach faith and love.
The XXVII article.
From monastic vows.
To speak of monastic vows, it is necessary, first of all, to consider how they have been kept until now, what kind of character they had in monasteries, and that very much has been done in them daily, not only against God's word, but also contrary to papal rights: for in St. Augustine's time, monastic buildings were free; subsequently, since the right discipline and doctrine have been disrupted, monastic vows have been invented, and with them, just as with an invented prison, one wanted to re-establish discipline.
About that, besides the monastic vows, many other pieces more have been brought up, and with such bonds and complaints of their much, even before due years, burdened.
Many people have come to such monastic life out of ignorance; some of them, although they were not otherwise too young, have not yet sufficiently assessed and understood their fortune. All of them, thus entangled and implicated, are forced and urged to remain in such bonds, notwithstanding that even papal law gives them much freedom. And
This was more burdensome in virgin monasteries than in monastic monasteries, where it would have been proper to spare females as the weak. The same severity and harshness also displeased many pious people in the past; for they have well seen that both boys and maidens were hidden in the monasteries for the sake of preservation of the body. They have also seen how badly this has turned out, what trouble it has caused, what a burden on the conscience, and many people have complained that in such a dangerous matter the canons were not respected at all. Moreover, there is such an opinion about the monastic vows, which is hidden, and which has also displeased many monks who had little understanding.
For they pretended that monastic vows were equal to baptism, and that with monastic life one earned forgiveness of sin and justification before God; yes, they added still more that with monastic life one earned not only righteousness and piety, but also that with it one kept the commandments and counsels written in the Gospel, and thus the monastic vows were more highly prized than baptism. Item, that one earned more with the monastic life, than with all other professions, which are ordered by God, as priests and preachers, authorities, princes and lords and the like, who all serve according to God's commandment, word and order, in their profession without fictitious clergy, as then none of these pieces can be denied, because it is found in their own books. About that, who so caught and come to the monastery, learned little from Christ.
For instance, schools of the Holy Scriptures and other arts that serve the Christian church were held in the monasteries, that parish priests and bishops were taken from the monasteries; but now it has a much different form. For in former times they were of the opinion that in the monastic life one learned the Scriptures; now they pretend that the monastic life is such an essence that one earns God's grace and piety before God with it, yes, it is a state of perfection, and they put it far ahead of the other states, so appointed by God. All this is put on, without any disparagement, so that the more
We hope that you will hear and understand what and how our people preach and teach.
First of all, they teach us about those who take up marriage, so that all those who are not qualified to be single have the power and the right to marry. have the power, authority and right to marry, for vows are not able to annul God's order and commandment. Now God's commandment is this, 1 Cor. 7:2: "For the sake of fornication, let every man have his own wife, and let every woman have her own husband. To this end, not only God's commandment, but also God's creature and order, urges, compels and drives all those to marry who, without God's work, are not graced with the gift of virginity, according to this saying of God Himself, Genesis 2:18: "It is not good that man should be alone; we will make him a helper to be around him."
What can one do against this? One may praise the vow and duty as high as one wishes, one may exalt it as high as one can: nevertheless, one may not force that God's commandment be lifted thereby. The doctors say that the vows, even against the right of the pope, are unbinding, so how much less should they bind. To have power and authority, against God's commandment!
If the obligation 1) of the vows had no other cause that they should be taken up, the popes would not have dispensed or permitted against it; for it is not proper for any man to break the obligation that grows out of divine rights. Therefore the popes have well considered that in this duty an equivalence should be used, and have often dispensed with it, as with a king of Arragon, and many others. Now, if one has dispensed for the preservation of temporal things, it should be dispensed much more cheaply for the necessity of souls.
Next, why does the opposite party push so hard that one must keep the vows, and does not first see whether the vow has its nature? because the vow should be willing and unconstrained in possible matters. But how eternal chastity is in man's power and capacity is well known;
1) "Duty" - obligation, odliZAtio. Here "duty" is to be taken as plural, equal to: obligations.
There are also a few, both male and female, who have willingly and thoughtfully taken monastic vows themselves. Before they come to their right mind, they are persuaded to take the monastic vow; sometimes they are also forced and coerced into it. Therefore, it is not fair that one should disputes so quickly and harshly about the duty of the vow, considered that they all confess that such is contrary to the nature and manner of the vow, that it is not vowed willingly and with good counsel and deliberation.
Some canons and papal laws tear up vows made under fifteen years of age, because they consider that before that time one does not have so much understanding that one can decide the order of the whole life, how to order it.
Another canon admits even more years to human weakness, because he forbids to take the monastic vow under eighteen years. From this, most of them have excuses and reasons to leave the monasteries, since they were more often sent to monasteries in childhood before these years. Finally, even if the breaking of the monastic vow might be censured, it could not follow that the same marriage should be broken, for St. Augustine says, 27. q. I. cap. Nuptiarum, that one should not break such marriage. Now St. Augustine is not held in low esteem in the Christian church, although some have subsequently held otherwise.
Although God's commandment concerning the state of marriage has made many of them free and exempt from monastic vows, ours have even more reasons to claim that monastic vows are void and unbinding. For all worship, instituted and practiced by men without God's command, to obtain righteousness and God's grace, is against God and contrary to the Gospel and God's command, as Christ himself says in Matth. 15, 9: "They serve me in vain with the commandments of men. St. Paul also teaches everywhere that we should not seek righteousness from our commandments and worship, which are invented by men, but that righteousness and godliness before God come from faith and trust, that we believe that God has given us righteousness and godliness for the sake of His only Son Christ.
graces. Now it is ever the day that the monks have taught and preached that the imagined spirituality suffices for sin, and obtains God's grace and righteousness. Now what is this but to diminish the glory and praise of Christ's grace, and to deny the righteousness of faith? Therefore it follows that such ordinary vows were unrighteous, false services. For this reason they are also covenantless; for an ungodly vow, made against God's commandment, is covenantless and void, just as the canons teach that the oath should not be a bond for sin.
St. Paul says to Galatians 5:4: "Ye are departed from Christ, which would be justified by the law, and are short of grace. Therefore also those who want to be justified by vows have departed from Christ and fall short of the grace of God, for they rob Christ of His glory, who alone justifies, and give such glory to their vows and monastic life.
Nor can it be denied that the monks have taught and preached that they become righteous and deserve forgiveness of sins through their vows and monastic ways; indeed, they have invented even more clumsy things and said that they share their good works with others. Now, if someone wanted to do all this in an unkind way, how many pieces could he gather, of which the monks are now ashamed themselves and do not want to have done! Above all, they have also persuaded people that the fictitious spiritual orders are Christian perfection. This is the praise of works, that one may be justified by them. Now it is not a minor annoyance in the Christian church that such a service is presented to the people, which men, without God's command, have invented, and teach that such a service makes men pious and righteous before God. For righteousness of faith, which should be practiced most in the church, is obscured when people's eyes are closed with this strange angelic spirituality and false pretenses of poverty, humility and chastity.
Above this, the commandments of God and the right and true worship of God will also be
when people hear that only the monks are supposed to be in a state of perfection. For Christian perfection is that one fears God from the heart and with earnestness, and yet also has a heartfelt confidence and faith, also trust, that we have a gracious, merciful God for Christ's sake; that we may and should ask and desire of God what is necessary to us, and certainly await help from Him in all tribulations, according to each one's profession and standing; that we should also, however, outwardly do good works with diligence, and await our profession. Therein is the right perfection, and the right service of God; not in begging, or in a black or gray cap etc. But the common people form many harmful opinions from false praise of the monastic life. When they hear that the single state is praised without measure, it follows that it is with a weighted conscience in the married state. For when the common man hears that the beggars alone are to be perfect, he cannot know that he may have and handle goods without sin. If the people hear that it is only a counsel not to take revenge, it follows that some think it is not sinful to take revenge outside the office. Some think that revenge is not proper for Christians, not even for the authorities. There are also many examples that some have left their wives and children, as well as their regiment, and have taken refuge in monasteries. This, they said, means 1) to flee from the world and to seek such a life that pleases God more than the lives of others. They also could not know that one should serve God in the commandments He has given, and not in the commandments invented by men. Now this is a good and perfect state of life, which has God's commandment for itself; but this is a dangerous state of life, which does not have God's commandment for itself.
Of such things it has been necessary to do good report to the people. Gerson has also punished the error of the monks of the perfection in the past, and shows 2)
1) "heiße" set by us according to the Ansbach handwriting instead of: "heißt".
2) Thus Walch and Förstemann. J.T. Müller: "zeucht". Latin: testatur.
that in his time this had been a new speech, that the monastic life should be a state of perfection. So much ungodly opinion and error clings to the monastic vows: that they are to justify and make pious before God; that they are to be Christian perfection; that one thereby keeps both the counsels and commandments of the Gospel; that they have the excess of works that one does not owe to God.
Since all this is false, vain, and fictitious, it also makes the monastic vows null and void.
The XXVIII. Article.
From the bishops violence.
Much and various things have been written about the power of the bishops in the past, and some have clumsily mixed the power of the bishops and the secular sword, and from this disorderly mixture very great wars, rebellions and outrages have resulted, from which, that the bishops, in the semblance of their power given to them by Christ, have not only instituted new services, and with reservation of some cases, and with forcible banishment 1) burdened the consciences, but have also refrained from installing and depriving emperors and kings of their favor. This crime was also punished for a long time by learned and God-fearing people in Christendom. Therefore, for the consolation of their consciences, ours have been forced to show the difference between spiritual and temporal power, sword and regiment, and have taught that, for the sake of God's command, both regiment and power should be honored and well kept with all devotion, as two of God's highest gifts on earth.
Now ours teach that the power of the keys or bishops is, according to the Gospel, a power and command of God to preach the Gospel, to forgive and retain sin, and to administer and perform the sacraments; for Christ sent the apostles with the command: "As my Father has sent me, so I also send you. Receive the Holy Spirit,
1) "Ban" is plural - excommunicationibus.
To whom ye shall remit sins, to them they shall be remitted; and to whom ye shall reserve them, to them they shall be reserved. (Joh. 20, 21-23.) The same authority of the keys or bishops is exercised and carried out only with the teaching and preaching of God's word, and with the administration of the sacraments, to many or individual persons, according to their calling. For thereby are given, not bodily, but eternal things and goods, namely eternal righteousness, the Holy Spirit and eternal life. These goods cannot be obtained in any other way than through the ministry of preaching and the administration of the holy sacraments. For St. Paul says: "The gospel is the power of God to save all who believe in it." (Rom. 1, 16.) Since the power of the church or bishops gives eternal goods, and is only exercised and driven by the ministry of preaching, it does not hinder the police and the secular government everywhere, because the secular government deals with many other things than the gospel; which power does not protect souls, but body and property against external violence with the sword and bodily blows.
For this reason, the two regimes, the spiritual and the temporal, should not be mixed and thrown together. For the spiritual authority has its command to preach the gospel and to administer the sacraments; it should also not fall into a foreign office, should not appoint or depose kings, should not abolish or disrupt worldly law and obedience of the rulers, should not make law to worldly authority and set it from worldly affairs, as Christ himself also said (Joh. 18,36.): "My kingdom is not of this world"; item (Luc. 12,14.): "Who has set me as a judge between you?" and St. Paul to Philippians, 3, 20.: "Our citizenship is in heaven"; and in the second to Corinthians, 10, 4.: "The weapons of our knighthood are not carnal, but mighty in the sight of God, to disturb the plots, and all height that rises up against the knowledge of God."
In this way, our people distinguish between the two regiments and the office of authority, and call them both to be held in honor as the highest gift of God on earth. But where the bishops are secular regi
If the bishops have the sword and the ment, they have them not as bishops by divine rights, but by human imperial rights, given by emperors and kings for the temporal administration of their goods, and the office of the gospel is of no concern at all. Therefore, the episcopal office according to divine rights is to preach the gospel, forgive sins, judge doctrine, and reject doctrine contrary to the gospel, and to exclude the ungodly, whose ungodly nature is evident, from the Christian community, without human authority, but only by God's word. And in this case the pastors and churches are obliged to be obedient to the bishops, according to this saying of Christ Luc. 10, 16: "He who hears you hears me. But where they teach, set or establish something contrary to the Gospel, we have God's command in such a case that we should not be obedient, Matth. 7, 15: "Beware of false prophets"; and St. Paul to Galatians 1, 8."If we also, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed"; and in the 2nd epistle to the Corinthians 13:8: "We have no power against "wickedness, but for the truth;" item [v. 10]: "According to the power which the Lord hath given me to amend, and not to destroy." So also spiritual law gives 2. qu. 7. in cap. Sacerdotes, and in cap. Oves; and St. Augustine, in the epistle against Petilianum, writes that even bishops, if duly elected, should not be followed if they err, or teach or ordain anything contrary to the holy divine Scriptures.
But that the bishops otherwise have power and jurisdiction in some matters, such as matrimonial matters or tithes, they have by virtue of human rights. If, however, the ordinaries are negligent in such office, the princes are obliged, willingly or unwillingly, to give justice to their subjects for the sake of peace, to prevent strife and great unrest in countries. Furthermore, it is debated whether bishops also have the power to establish ceremonies in the church, as well as ordinances of food, holidays, and different orders of ecclesiastics; for those who give the bishops this power are referring to this saying of Christ, Jn 16:12, 13: "I, the bishops, have the power to establish ceremonies in the church.
I have much to say to you, but you cannot bear it now; but when the Spirit of truth comes, he will guide you into all truth. 15,20. since they forbade blood and suffocation. They also point to the fact that the Sabbath has been changed into Sunday, against the ten commandments, because they respect it, and no example is so highly exalted and emphasized as the changing of the Sabbath, and thus want to maintain that the power of the church is great, because it has dispensed with the ten commandments and changed something about them.
But ours teach in this matter thus: that the bishops have no power to establish and set up anything contrary to the gospel, as is indicated above, and the spiritual rights teach throughout the ninth Distinction. Now this is openly against God's command and word, to make laws of opinion, or to command that one may thereby suffice for sin and obtain grace, for the honor of Christ's merit is blasphemed if with such statutes we refrain from earning grace. It is also a fact that, for the sake of this opinion, human essays have become rampant in Christianity, while the doctrine of faith and the righteousness of faith have been suppressed. Every day new feast days, new fasts, new ceremonies and new reverence for the saints have been instituted in order to earn grace and all good things from God through such works. Those who establish human statutes also do so against God's commandment, that they commit sin in food, days and such things, and thus burden Christianity with the bondage of the law, just as if there should be such a service among Christians to earn God's grace, which would be like the Levitical service, which God should have commanded the apostles and bishops to establish, as some write about it; it is also to be believed that some bishops have been deceived with the example of the Law of Moses, from which innumerable statutes have come, that it is a mortal sin to do manual labor on feast days, even without offense to others; that it is a mortal sin to slack the seventh day; that some foods injure the conscience.
That fasting is such a work to reconcile God; that sin is not forgiven in a reserved case, so one should first ask the reservator of the case, regardless of the fact that the spiritual laws do not speak of reservation of guilt, but of reservation of church penance.
From where do the bishops have the right and power to interpret such essays of Christianity, to ensnare the consciences? For St. Peter, in the Acts of the Apostles on the fifteenth [v. 10], declares to put the yoke on the necks of the disciples; and St. Paul tells the Corinthians that they have been given the power to amend and not to destroy. Why then do they increase sin with such essays? But there are clear sayings in the divine Scriptures that forbid them to set up such essays, to earn God's grace with them, or as if they were necessary for salvation. Thus St. Paul says to Colossians 2 [vv. 16, 17, 20-23]: "Let no man therefore make you conscience of meat, or of drink, or of certain days, even of feasts, or of new moons, or of sabbaths, which are the shadow of things to come, but the body itself is in Christ"; item: "If ye then be dead with Christ from worldly statutes, why do ye then take hold of statutes, as though ye were alive? Who say, Thou shalt not touch these things, thou shalt not eat these things, thou shalt not drink these things, thou shalt not put these things on; which are all consumed with hands, and are the commandments and doctrines of men, and have a semblance of wisdom"; 1) item. St. Paul to Tito on the 1st [v. 14] publicly declares that one should not pay attention to Jewish fables and human commandments, which turn away the truth.
So also Christ Himself says of those who do the bidding of men, "Let them go, they are blind guides to the blind," and rejects such worship, saying [v. 13], "Every plant which my heavenly Father hath not planted shall be rooted up." Now, if the bishops have power to afflict the churches with innumerable essays, and to ensnare the consciences: why do they not
1) Thus the Ansbach manuscript. J. T. Müller: "Truth."
Does the divine Scripture so often command to make and hear the human essays? why does it call them devilish doctrines? should the Holy Spirit have warned all this in vain?
Therefore, since such ordinances are established as necessary to propitiate God and to merit grace, they are contrary to the Gospel: so it is by no means proper for the bishops to enforce such services. For in Christianity the doctrine of Christian freedom must be maintained, namely, that the bondage of the law is not necessary for justification; as St. Paul writes to the Galatians on the 5th [v. 1.For it must always be preserved the most noble article of the gospel, that we obtain the grace of God through faith in Christ without our merit, and do not earn it through service instituted by men.
What then is one to think of Sunday, and such other church ordinances and ceremonies? To this ours give this answer: that the bishops or pastors may make order, so that things may proceed properly in the church; not so that they may obtain God's grace, nor so that they may do enough for sin, nor so that they may bind their consciences to consider such things necessary worship, and consider it sinful to break them without offense. Thus St. Paul commanded the Corinthians that the women in the congregation should cover their heads; item, that the preachers in the congregation should not all speak at the same time, but properly one after the other.
Such order is due to the Christian assembly, for the sake of love and peace, and to be obedient to the bishops and pastors in these cases, and to keep them so far away that one does not offend the other, so that there is no disorder or chaos in the church. But so that the consciences may not be troubled, that they may consider it necessary for salvation, and that they may consider it a sin if they break them without the annoyance of others; as no one says.
For a long time the opinion stands and remains, as if they should be necessary. Now the same opinion must remain if one knows nothing of the righteousness of faith and of Christian freedom. The apostles said that one should abstain from blood and suffocation. But who keeps it now? But still those do not sin who do not keep it, because the apostles themselves did not want the consciences either.
We do not wish to burden ourselves with such servitude, but have forbidden it for a time for the sake of annoyance; for one must have respect in this statute for the main piece of Christian doctrine, which is not abrogated by this decree. No old canons are kept, as they read; many of the same statutes fall away every day, even among those who keep such essays most diligently. One cannot advise or help the consciences, where this alleviation is not kept, that we know how to keep such articles, so that it is not considered that they are necessary: that it is also harmless to the consciences, although such articles fall. But the bishops would easily receive obedience if they did not insist on keeping those statutes which cannot be kept without sin. But now they do one thing, and forbid both forms of the holy sacrament; item, the marriage state to the clergy; admit no one before he has taken an oath that he will not preach this doctrine, which is undoubtedly in accordance with the holy gospel.
Our churches do not ask that the bishops, to the detriment of their honor and dignity, make peace and unity again, although this is what the bishops are obliged to do in times of need, but they do ask that the bishops refrain from some unjust impositions, which were not even in the church in the past, and were accepted against the usage of the Christian common church, which may have had some cause in the rise, but they do not rhyme with our times. It is also undeniable that some statutes were adopted out of ignorance. Therefore, the bishops should be kind enough to moderate these statutes, since such a change does no harm to preserve the unity of the Christian church; for many statutes that arise from men have themselves fallen with time, and are not necessary to keep, as the papal laws themselves testify. If, however, it cannot be maintained even among them, that such human statutes be tempered and discarded, which cannot be kept without sin, we must follow the apostles' rule, which commands us to be more obedient to God than to men. [Acts 5:29.]
St. Peter bequeaths the rule to the bishops as if they had the power to force the churches to do whatever they wanted. Now one does not deal with how to take away the bishops' power, but one asks and desires that they will not force the consciences to sin. But if they will not do so, and despise this request, then they may think how they will have to answer God for it, because with such harshness they give cause for division and schism, which they should help to prevent 1).
These are the most distinguished articles that are considered controversial. For although many more abuses and inaccuracies could have been brought to light, we have, in order to avoid prolixity and length, reported only the most noble ones, from which the others can be easily gauged, for in former times there were many complaints about indulgences, about pilgrimages, about abuse of the ban. The parish lords also had endless quarrels with the monks about hearing confessions, burials, sermons, 2) and countless other things. All this we have passed over in the best way and for the sake of glimpses, so that the noblest pieces in this matter may be noted all the better. Nor shall it be held that anything is said or done in this matter to hate, oppose, or discredit anyone, but we have only told the things that we have deemed necessary to tell and to report, so that it may be heard all the more clearly that nothing is accepted among us, either with doctrine or with ceremonies, that would be contrary either to the Holy Scriptures or to the common Christian church. For it is now in the day and public that we have prevented with all diligence, with God's help (without speaking of glory), so that no new and ungodly doctrine would ever take root, break in, and gain the upper hand in our churches.
The above articles we have wanted to hand over according to the letter, for a display of our confession, and of our doctrine; and if anyone would be found to be
1) Thus Förstemann. J. T. Müller: "sollen".
2) In the Ansbach: "der beypredigen" in agreement with the Latin: Ns extraordinariis eoneionikus. In J. T. Müller: "Leichpredigten".
If anyone lacks this, he is required to give a further report on the basis of divine holy scripture.
E. Kaiserl. Majesty most humbly
John, Duke of Saxony, Elector.
George, Margrave of Brandenburg.
Ernst, Duke of Lüneburg.
Philips, Landgrave of Hesse.
Wolfgang, Prince of Anhalt.
The city of Nuremberg.
The city of Reutlingen.
961: The Emperor's gracious answer given by Count Palatine Frederick to the protesting estates after reading out their confession.
This document is taken from Chyträu's Hist. der Augsb. Also in Müller, p. 586, § 9 and in Förstemann's Urkundenbuch, Vol. II, p. 3.
Roman Imperial Maj. Maj. has read and graciously heard the writing of your beloved, the Elector of Saxony, and others of my grandfathers, brothers-in-law and friends, their preachers' doctrine and attitude, and the confession of faith of all of you. But since this is an excellent, highly important and significant great deal, and therefore well worthy of consideration, let His Imperial Majesty take it into account, consider it with all diligence and deliberate on it, and when His Imperial Majesty has decided on something, let him take it into consideration. Maj. has made up his mind, he will then again announce it to His Majesty and have it heard in reply in such a way that His Majesty's gracious, Christian and well-meaning mind and opinion will be felt and noted.
Spalatin's account of the reading of the Augsburg Confession, together with an enclosed list of the most important points of it.
In Spalatin's Annals, p. 134. Also in the collective editions: in the Wittenberg (1569), vol. IX, p. 411; in the Jena (1554), vol. V, p. 29d; in the Altenburg, vol. V, p. 152 and in the Leipzig, vol. XX, p. 204.
On Saturday, the day after St. John the Baptist, one of the greatest works that ever happened on earth took place at this Imperial Diet in Augsburg. For on the same day after noon, my most gracious lord, the chur-
Duke John, Margrave George of Brandenburg, Duke John Frederick of Saxony, Duke Ernst of Brunswick and Lüneburg, Landgrave Philip of Hesse, Duke Francis of Brunswick and Lüneburg, Prince Wolfgang of Anhalt, and the two cities of Nuremberg and Reutlingen of their faith and the whole Christian doctrine, which they have preached in their principalities, lands and cities, confession publicly, with Christian, his, comforting mind and heart, let read in German, from article to article, not only before all princes, princes, estates, bishops, councils, if any, but also before Roman. kais. Maj. himself, and her brother, King Ferdinando. But it was read by the Lord Chancellor, Doctor Christianus, 1) and he read it very well, so loudly and clearly that it was heard not only in the hall, but also down in the Palatinate, that is, in the court of the Bishop of Augsburg, where Imperial Maj. Maj. lies in residence.
Now the same confession was written in German and Latin, but for the sake of brevity it is read only in German.
And the confession has certainly been written in Latin and German, with divine scripture in the foundation and with such glimpses that such a confession has never happened, not only in a thousand years, but as long as the world has stood. Nor is such a thing to be found in any history, nor in any old teacher or doctor.
For the first are all the articles of faith, along with what is taught, preached, and held.
First of all, of the Holy Divine Trinity, of God the Father, the Son and the Holy Spirit.
How to become pious and righteous before God. How all people are born in original sin. What is original sin.
How to obtain God's grace.
How the sermon is necessary for justification.
How faith must bring good fruits and works.
What the common Christian church is.
That the sacraments, even administered by evil priests, be powerful.
About the baptism against the Anabaptists.
Of the reverend Sacrament of the true Body and Blood of Christ, in the Sacrament of the Altar.
Of repentance.
That the sacraments are such comforting emblems, thereby we become assured and certain that
1) Beier.
God will be gracious, kind and merciful to us for Christ's sake, and will do us good temporally and eternally.
From the church servants.
Of ceremonies that one should keep for the sake of peace, which one can keep without sin, and not be saved by it.
Of secular laws and order.
That Christ would come at the last day to judge the living and the dead; to give eternal life and joy to the faithful, and to condemn the devils and the ungodly.
Of free will, that we have a free will to be outwardly pious, but not before God.
That sin is caused by the wrong will of devils and evil people.
Of faith and good works, that the right faith is that one heartily devotes himself to all good, grace and help to God for Christ's sake, and that faith without good works is nothing, which God has commanded.
And from the service of the saints, that one should also provide oneself with everything good to God, as the saints did, and that one should follow their faith, and love; but only call upon God.
After that, the articles in dispute followed, as, of both forms, why they are given to everyone in our country.
About the measurement, how it is held in our country, and what causes the angle measurement in our country.
From the priests, monks and nuns marriage.
From the monastic vows.
From the difference of the food.
From confession.
On the power of bishops and the difference between the spiritual and secular sword.
With every article of faith, the counter doctrine and erroneous opinion and heresies, as sacramentalists, Anabaptists etc., were also rejected, with the request, where someone wanted to have further instruction, to do the same.
At the entrance, my most gracious and gracious Elector, Princes and Lords have protested that these matters are now, in love and kindness, not to be settled according to the Emperor's will. Maj.'s request in their invitation to this Imperial Diet, that they all be and remain subject to the previous appeal and protest at the next Imperial Diet at Speier, to the future, common, free, Christian Council which Imperial Maj. Maj. in some of her instructions to imperial congresses. The Imperial Council of the Holy Roman Empire is to be held in Speier in the near future.
Kaiserl. Maj. and King Ferdinandus, the Dukes of Bavaria, and also several bishops listened very diligently.
Be sure that you have not heard so much of this doctrine all your lives, and that of course Imperial Majesty, King, many princes and bishops have taken us all for mammals. Maj., King, many princes and bishops have taken us all for mammoths who thought neither of God nor of faith.
When the chancellor had read in the Confession that about four hundred years ago, when the pope had forbidden the priests in Germany to marry, and an archbishop of Mainz had proclaimed the same commandment, and his priests had wanted to force them to oppose it by force so hard that he had been almost strangled in an outrage, King Ferdinand asked the archbishop of Mainz if it was true. Mainz said that it was true.
Finally, since the confession had been made, and both the Latin and German had been handed to Doctor Brück, Chancellor, Alexander Schweiß, Imperial Secretary, and through him to the Archbishop at Main. Secretaries, and through him to the Archbishop of Mainz, Imperial Maj. Maj. himself took hold of it, and took it to him, with gracious request to pursue the matter further through Duke Frederick, Count Palatine.
Some princes, who should rightly be our friends, have almost stood in such a way under the reading of the confession of faith and doctrine that it is to be noted from it that they did not hear it very gladly. For admittedly the opponents of it
The people of the city thought that they would be very shy about this part of the matter and would have to do everything that could be done.
God has ever given the grace that no one has been disparaged in the confession, and that it has been kept as light as possible, so that no one would ever have to complain about a single scandal.
Therefore, we hope to God that He will continue to give us grace, so that we may earnestly seek God with diligent prayer everywhere in all churches and sermons, and also in other ways, so that God may lead these things to a blessed end, so that we may remain in God's Word and keep good peace. We all earnestly pray for this.
And this deal should move us to act all the more in the fear of God. For if it should come to an unfortunate end, the country and its people would suffer great destruction, perhaps not only with the loss of life and property, wife and child, but also of eternal goods, since God wants to protect us from them.
One is said to have requested that the confession in Latin and German not be printed.
Also the eating of meat on Friday etc. has not been forbidden so far. May God continue to help in all other main matters with all graces, amen.