28. confession of the four cities, Strasbourg, Costnitz, Memmingen and Lindau, in which they declared their faith to imperial majesty at the imperial diet in Augsburg.*)

July 11, 1530.

Translated from Latin by M. Aug. Tittel.

Most Great and at the same time Most Gracious Emperor! Your Majesty has commanded that the estates of the Holy Roman Empire, as much as each of them cares and as much as he would like to contribute to the reassurance of the Church of Christ, should state their opinion of the religion as well as of the errors and vices that have crept in against it, in writing in Latin and German, and submit it to Her for examination and consideration; so that she could then the sooner find ways and means to restore the pure teachings of Christ and to abolish all the errors that have occurred.

This order, which also came from a godly intention and which will undoubtedly be profitable for the church in the future, but which most of all shows the incomparable kindness and grace of Your Imperial Majesty, so that you have already endeared yourself to the whole world, we should most obediently obey. For we have never sought anything else in these matters than that those things be abolished which run counter to the holy Gospels and Christ's commandments, and that we, as well as all other Christians, may preserve his doctrine, which alone is blessed. Therefore, we ask and implore Your Imperial Majesty in the most humble manner that you do so,

stantiae, Msmst Hiulavias sxkidita. It was also translated into German and went out (without indication of the year and place) under the title: "Bekänntnis der vier Frey- und Reichsstätte, Strasburg, Costanz, Memmigen und Lindau, in deren sie Kayserl. Majesty at the Imperial Diet of Augspurg in the 30th year, have given an account of their faith and intentions, for the sake of religion." This German edition deviates from the Latin edition several times, which is why Walch had the text retranslated. We reproduce the text of the old edition. As Förstemann, Urkundenbuch zu der Geschichte des Reichstages zu Augsburg, vol. 2, p. 42, states, this writing, the so-called OvnkssÄo tstrapolitana, was handed over to the emperor on July 11, 1530, according to our chronology.

what we shall bring forward to answer for the hope that is in us, with such a mind that you may be assured how we first of all let our wish and desire go only to this, that God our Creator and Christ our Redeemer, and Christ our Redeemer, and thereafter also to serve and obey Your Imperial Majesty hereunder, and that we do not accept a doctrine that is somewhat different from the previous common doctrine for any other intention or opinion than because we firmly believe that He who created and redeemed us demands it of us in this way. We have also promised ourselves, and that because of the special praise that you have gloriously received from us of religion, godliness and righteousness, that it would come to pass that if you (Your Majesty) were rightly and completely informed of all that we have long since accepted under the name of the doctrine of Christ and pure religion, you would completely approve of our opinion and count us among those who have ever and always been willing to show obedience to it in good faith. For Your Sacred Imperial Majesty's world-renowned love of truth and justice, and Your ardent devotion and godliness, did not allow us to fall in the least bit on the suspicion that, if You had not yet heard us, You might have been of a mind to our disadvantage before 1) us, and not hear us too graciously and willingly, or, if you have heard us and considered what is holy, that you should not immediately notice through God's good spirit, which has so far guided Your Majesty so well and happily in other matters, how we follow Christ's own teachings from the heart.

Cap. 1.

From the content of the sermons.

First of all, since almost ten years ago, by the special grace of God, the teachings of Christ were more clearly and more certainly established in Germany than before, and therefore, as in other places, so also in our country, most of the doctrinal points of our religion were publicly and daily more sharply disputed among the scholars, and especially among those who administered the office of preaching Christ in the churches, and thereby the devil also necessarily had his work cut out, so that the populace was dangerously divided by adverse preaching: have we well considered what St. Paul writes: "That the Scriptures, inspired by God, may be profitable to teach," so that thereby sin, where it exists, may be affected and punished, and righteousness established, "in order to

1) Maybe: from (?).

that the man of God is perfect, and fit for all good works". And therefore, because the fear of God and the certain danger of our common nature drove us to do this without further delay, we ordered the preachers among us to teach nothing in the pulpit except what was either expressly written in Scripture or flowed from it. For it seemed to us quite reasonable, in this great danger, to flee to where not only the holy fathers, bishops, and princes, but also all common (simple) people have turned before and always, namely, to the divine reputation and testimony of the holy Scriptures. According to which the Thessalonians formerly examined the heard gospel of Christ, as Lucas remembers with their praise, in which also Paul wanted his Timothy to practice with diligence; without which testimony the popes never wanted their decrees, nor the fathers their writings, nor the princes their laws to be recognized as valid and credible; from which also the great imperial council at Nuremberg, held in the year of Christ 1523, ordered the sermons to be proved and taken. For if it is true what Paul taught, "that the Scriptures make the man of God perfect, and fit for all good works," then he who studies the Scriptures with devotion will not lack Christian truth and wholesome teaching.

Cap. 2.

Of the Holy Trinity.

Since the sermons in our country have been brought out of this, and the harmful quarrels have been put away, those who were only a little attached to godliness have received the teaching of Christ much more clearly, and have sought to live their lives more diligently according to it, so that they have been kept away from what was evil in Christ's teaching, and on the other hand have been strengthened in what is in harmony with it.

Among these is also this, which the Church of Christ has hitherto believed about the Holy Trinity, namely, that one God is in essence, Father, Son and Holy Spirit, and has a difference only in the persons. And that also our Saviour Jesus Christ, who at the same time became true God, also became true man; that the natures are indeed unblended, but nevertheless so united in One Person that they will not be separated further in all eternity. And in this no one is of any other mind than what the Church believes from the Holy Scriptures about our Savior Jesus Christ, namely that he was conceived by the Holy Spirit, then born of the Virgin Mary, and finally, after preaching the Gospel, born of the Holy Spirit.

He died on the cross, was buried, went to hell, rose again on the third day, so that he would live forever; and after that he proved his resurrection and life before the witnesses chosen for this purpose, and ascended to heaven at the right hand of God, from where we expect him to be the judge of the living and the dead.

In the meantime, we recognize that he is nevertheless present with his church until the end of the world, constantly renewing it, sanctifying it, and adorning the so beloved bride with all the adornment of virtue.

Since in this we teach nothing different from what the Fathers and the common Christian faith say, it will be enough that we have testified to our faith in this case.

Cap. 3.

From justification and faith.

But what else is commonly taught about the way in which we are made partakers of the redemption wrought by Christ, and likewise about the duties of a Christian man, ours have admittedly begun to teach somewhat differently than has hitherto been done. And how we have done it, we want to present to Your Imperial Majesty in the shortest possible way, and at the same time honestly indicate the passages of Scripture that have led us to this.

First of all, since it had been taught for some years that man's own good works were necessary for his justification, ours attributed them entirely to the grace of God and the merit of Christ, and taught that they were obtained by faith alone. Among other things, they were moved by the following sayings, e.g. John 1: "But as many as received him, to them gave he power to become the children of God, who believe in his name; who were born, not of blood, nor of the will of man, but of God. John 3: "Verily, verily, I say unto you, Except a man be born again, he cannot see the kingdom of God." Matth. II: "No one knows the Son except the Father, and to whom the Son wills to reveal it." Matth. 26.: "Blessed are you, Simon, bar Jonah, for flesh and blood has not revealed it to you." John 6: "No one can come to me, except the Father draw him." Eph. 2: "By grace are ye saved through faith; and the same not of yourselves: it is the gift of God, not of works; lest any man should boast. For we are his workmanship, created in Christ JEsu for good works, which God prepared beforehand that we should walk in them."

Now that our righteousness and eternal life is in God and in our Savior, Jesus Christ, he

and therefore it cannot be a work of the flesh and blood, that one must therefore be born anew, and we cannot come to the Son, unless the Father begets us, nor learn the Father, unless the Son reveals it, and Paul wrote so clearly: "not of ourselves! "Not of our works!" it is obvious that our works do not contribute at all to our becoming righteous from unrighteous as we are born. Since we are by nature children of wrath and therefore completely unrighteous, we cannot do anything that is righteous and worthy of the kingdom of heaven, but the beginning of all our righteousness and salvation must come from the merciful God, who, out of pure grace and in view of the death of His Son, first teaches the doctrine of righteousness and His gospel by sending those who preach it, and then (since the natural man, as Paul writes, cannot understand anything that is of the Spirit of God, 1 Cor. 2.) 1) so that in the darkness of our hearts the ray of His light may dawn, so that we may believe the Gospel proclaimed, because the Spirit from on high convinces us of its truth, and then, relying on this Spirit's testimony, we may call upon God as Father in childlike trust and say Abba! dear Father, in order to be truly blessed, according to the word: "Whoever will call upon the name of the Lord will be blessed."

Cap. 4.

Of the good works that come from faith through love.

But we do not want this to be understood as if salvation and righteousness were to be sought in idle thoughts of the mind and a faith without works, which they call unformed; for we are certain that no one can become righteous and blessed unless he loves God most highly and diligently seeks to imitate Him. For "those whom He saw before, He also ordained beforehand that they should be conformed to the image of His Son," as in the glory of the blessed life, thus also in the perfection of innocence and complete righteousness, "for we are His workmanship, created for good works." But no one can love God above all things and imitate Him righteously if he does not know Him rightly and take care of what is best for Him; therefore, we cannot be justified in any other way, that is, as righteous, so we can be blessed (for righteousness is also our salvation), than if we first of all come to terms with the

1) These brackets are set by us.

We must be endowed with faith, by which we believe the Gospel and are assured that God has adopted us as children and will always love us fatherly, thus relying on Him completely. St. Augustine's lib. de fid. et op. calls this faith the evangelical faith, which is active through love. Through this we are born again, and the image of God is restored in us; through this we become good and right again, even if we are born wrong, so that our thoughts are inclined to evil from our mother's womb. For then we become completely full of all good from God alone, as the eternal and always abundantly flowing source, and show ourselves to others as gods, that is, as true children of God, who seek their benefit through love in all ways. "For he who loves his brother abides in the light, and is born of God," and is heartily devoted to the new and at the same time old commandment of love for one another. And this "love is the fulfillment of the whole law," as Paul says: "The whole law is fulfilled in one word," namely in this: "You shall love your neighbor as yourself," Gal. 5. For everything that the law teaches runs out of it, and requires only this, that we be changed once rightly after God's image, and be good in everything and willing and useful for man's benefit, which cannot possibly happen if we are not adorned with all virtues at the same time. For who would judge and do everything for the true edification of the church and for everyone's true benefit, as befits a Christian, 1 Cor. 10, if he does not think, speak and do everything rightly and properly, and thus does not let the choir of all virtues dwell with him?

Cap. 6.

To whom the good works are to be attributed and how necessary they are.

But since those who are children of God are more driven by the Spirit of God than they themselves work, Romans 8, and all things are of Him, through Him, and to Him, Romans 11.So all that we do rightly and holyly must be attributed to no one else but to this Spirit alone, who gives all virtues; although he by no means compels us, but guides us with will, and works in us both willing and doing, Phil. 2. Hence St. Augustine writes very finely: "that God may reward his works in us. Here, then, we do not reject good works at all, but rather deny that anyone can be saved if he does not come so far through the Spirit of God that no good work is sought in vain in him, for which God will reward him.

For the fulfillment of the law is so necessary that heaven and earth will pass away sooner than the smallest point and tittle will be remitted. But since God alone is good, and made everything from nothing, and completely renews and governs us through his Spirit (for in Christ there is only one new creature), nothing of this can be attributed to human powers, and we must confess that everything of God, who benefits us by grace, without our merit, is a pure gift.

From this it is easy to see what we mean by justification, through whom we obtain it, and in what way we can enjoy it; likewise, what scriptural passages moved us to believe this way. For although we have drawn only a few from many, anyone who has only a little experience of the Scriptures will soon see that such sayings, in which, as Hosea says (Cap. 13), all sin and destruction are attributed to us, but all our righteousness and salvation are attributed to God, occur quite often in them.

Cap. 6.

Of a Christian's Duties.

It will also be known enough what a Christian's duties are, and what works he must especially perform, namely, such that he may serve his neighbor as far as possible. Namely, 1) for eternal life, so that he may learn to know, worship and serve God; 2) then also for the present life, so that he lacks nothing that belongs to the bodily necessities. For as the whole law of God, which perfectly prescribes all righteousness, is summed up in the single word: "Thou shalt love thy neighbor as thyself," Romans 14; so all righteousness must be summed up and perfected in such demonstration of love. Therefore nothing is to be counted as a Christian duty that does not benefit the neighbor to some extent, and every work will be the more incumbent on every Christian and will belong to his duties, the more the neighbor is served thereby and a benefit is created for him. Therefore, after the spiritual office, we consider the administration of the common good to be one of the noblest duties of a Christian man, that he be obedient to those who administer it, because they thereby provide for the common good; likewise, that he take due care of his wife, children and family, and honor his parents, because without such things the life of man cannot exist;

Similarly, we include all honest arts and crafts, because without their practice one would have to forfeit much good that is very useful to the human race. In these and all other matters of life, however, no one must take anything thoughtlessly into his own hands, but must pay godly attention to what God calls him to do. This, then, will be everyone's best and most noble duty, by which man will be most helped and served.

Cap. 7.

From prayer and fasting.

Nevertheless, we also consider prayer and devout fasting to be holy works that are proper for a Christian, to which our clergy very diligently exhort their listeners. For right fasting is, as it were, a forsaking of the present life, which is always subject to evil lusts, but a contemplation of the future, which is free from all such disturbances. Prayer, however, is an ascent of the mind to God, and such a conversation with Him that no other thing so inflames the mind with heavenly desires, and directs it more and more powerfully according to God's will. But whether or not these are holy duties that are necessary for Christians, they do not serve the neighbor, nor do they prepare man so that he can serve his neighbor with benefit; therefore they cannot be elevated above holy teachings, godly admonitions and reminders, or other duties that benefit man directly. Hence we read of the Savior that he prayed by night, but by day he healed the sick and preached. For as love is greater than faith and hope (1 Cor. 13), so that which first proves the same and is most beneficial to man must be preferred to all other holy practices, as we think proper. Therefore, St. Chrysostom writes (Hom. 48 on Matthew): "Fasting is at the bottom of the list of virtues.

Cap. 8.

From the commandments of fasting.

But since no one can pray and fast properly and profitably except such souls as are devoutly and specially impelled by the Holy Spirit, we believe that it is better, according to the example of the apostles and the first pure church, to entice with holy exhortations than to compel with commandments, especially those which

make everything a sin, as they have done in recent times, when the priesthood has become quite out of fashion. So we would rather leave the place, time, and manner of praying and fasting to the Holy Spirit, without whom no one can pray and fast properly, than to prescribe them by certain laws, especially if they are not to be broken without iniquity and indebtedness.

But that for the sake of the young and imperfect a certain time and manner are set, because they are thereby prepared, as by certain preliminary exercises, ours are not at all displeased, if only such things are done without entangling the consciences. This opinion is not only due to the fact that all unpleasant constraints conflict with the nature of such works, but also to the fact that neither Christ nor the apostles have anywhere laid down such commandments. This is also testified by St. Chrysostom, Hom. 48. on Matthew, when he says: "You see that a righteous life helps more than anything else. But I call this a righteous life, not the toil of fasting, nor the camp in sackcloth and ashes, but when one despises money in the way that is proper, when one burns with heartfelt love, feeds the hungry with one's bread, overcomes anger, does not covet vain honor, and does not let envy rule over him. For these are samples of the same (namely, the right fiefdom). For he does not say that his fasting is to be followed, although he could have presented his forty days (fasting), but: 'Learn from me, for I am meek and humble in heart'. On the contrary, he says: 'All that you are commanded to do, eat. Nor do we read that the ancient people (the Jews) were commanded in the Law to fast in any orderly and solemn manner except on one day. 1) For that which prophets and kings, according to the report of the holy Scriptures, commanded, was nothing proper, but was only instituted in its time, because either an imminent or a present need impelled it." Since, then, as St. Paul expressly says, the Scriptures instruct us in all good works, but know nothing of these fasts enforced by commandments: we do not see how the successors of the apostles had more power than they themselves, namely, to burden the Church with so great and dangerous a burden. Irenaeus at least testifies that fasting was kept in various and free ways in the church before, as we read in the History of the Church, Book 8, Cap. 1. In the same book Eusebius remembers that a

1) the Day of Atonement.

Apollonius, the first heretic of the church, also refuted the heretic Montani's doctrine with this reason, namely that he first imposed fasting laws. He even considered this indecent for those who confessed the sound doctrine of Christ. Therefore Chrysostom says in one place: "Fasting is an honorable thing, but no one must be forced." And elsewhere he exhorts those who cannot fast to avoid tasty and superfluous food, which is not much different from fasting, and a strong arrow to ward off Satan's fury. Moreover, experience proves, alas! too much, that such commandments of fasting are very harmful to godliness.

Just as it seemed quite certain that the rulers of the church had taken this power to order fasts in such a way that consciences would otherwise be guilty if they did not keep them, without the testimony of Scripture: so we have also allowed consciences to be loosed from such cords, but by Scripture, especially Paul's, who throws these elements (childish letters) of the world off the necks of Christians quite diligently. For what Paul says in Col. 2, "Let no one judge you about food and drink or the choice of holidays, new moons and Sabbaths," must of necessity apply to us. And again, "If ye be dead with Christ unto the elements of the world, why then let yourselves be kept by the commandments, as the living?"

For when St. Paul, whom Christ taught as well as anyone, asserts that we have been set at liberty by Christ from outward things, so that not a few creatures are permitted by him to trouble those who believe in Christ even with such customs and ceremonies as God himself has instituted, but in his time only wanted to be useful; indeed, he also clearly states that those who have fallen from grace and lost Christ, and Christ is of no use to them, have allowed themselves to be taken captive by such things: What ought we not now to think of such commandments, which not only have no scripture for themselves, but also no one righteous example, and which men have invented of themselves, and which consequently have been not only weak and scanty, but even harmful, not mere elements (temporal earthly things) or initial letters of holy discipline, but rather hindrances to true godliness for very many? And how much more unjust will it be that one should arrogate to himself over Christ's inheritance the power to press it with such servitude! And now how many places would we be deprived of Christ, if we were to submit to such laws! For who does not see that the

Is the honor of Christ, which we must live to the full, which He Himself purchased and redeemed with His blood, more obscured if we, without His command, entangle our conscience with such laws, which are inventions of men, than which have God as their author, whether they had to be kept only in their time? It is certainly less to live Jewishly than paganly; but it is paganly to accept laws to worship God about which God has not been asked, and which are mere human conceits. That is why Paul's word is especially applicable here instead of 1 Corinthians 7: "You were bought at a high price, therefore do not be servants of men.

Cap. 9.

From choice of dishes.

For the same reason, the choice of food on certain days was forbidden, because St. Paul calls it a doctrine of the devil when he writes to Timothy. And it is still not correct that some point this only to the Manichaeans, Encratites, Tatians and Marcionites, who forbade some kinds of food and marriage altogether. For the apostle here condemns those who forbid foods that God created to be eaten, etc. which now also forbid only some foods for some days, they nevertheless say that one should abstain from foods that God created to be eaten, and thus come very close to the doctrine of the devils; which also appears from the reason that the apostle adds: "For everything that God has created," he says, "is good and nothing reprehensible, if it is received with thanksgiving." For he does not omit any time, even though he loved moderation, sobriety, special mortifications of the flesh and fasting more than anyone else. Of course, a Christian must be sober, but at all times; he must sometimes mortify and kill the flesh, so that his modest portion may be somewhat shortened. But to this belongs rather the food's bad constitution and measures, than any kind and species. Finally, Christians are to keep a fast now and then, but not to exclude certain foods, but all foods; and not only to abstain from them, but also from all the pleasures and caresses of this world. For what kind of fasting or abstinence is it, merely to change the way of life of pleasure? As also those are wont to do who are nowadays considered very spiritual, since Chrysostom considers it no fasting if one remains without food, and moreover until evening, if one does not, while fasting from food, also remain free from harmful things and diligently apply oneself to spiritual things.

Cap. 10.

There is no need to seek merit in praying and fasting.

After this, our clergy also remember this in fasting and prayer, that people should be taught in general not to seek miraculous merit and justification by it. For by faith through grace we are not only saved but also justified. But of the works of the law, which certainly include fasting and prayer, Paul wrote in Galatians 5: "Christ is no longer of any use to us, but is vain; all you who are justified by the law have fallen from grace. For we wait for the hope of righteousness in spirit and faith."

One must pray, then, but to the end that we receive and take from God, not that we give Him something through it. One must fast so that we may pray more fully and keep the flesh in discipline, but not earn anything from God. This ultimate purpose and custom of prayer and fasting is given both in the Holy Scriptures and in the writings and examples of the Fathers. For the rest, our affairs are such that even if we pray and fast with the greatest devotion, even if we could accomplish everything that God has commanded us to do to the best of our ability, even if no human being has been able to do so, we must still confess that we are useless servants. What do we therefore want to dream of merit?

Cap. 11.

That a single God must be invoked through Christ.

Another abuse has also been rejected, since some want to make friends of the Blessed Virgin Mary and other saints by praying and fasting, so that through their merits and intercession they will be freed from the ills of body and soul and provided with all kinds of good things. For our preachers teach that we should call upon the one Father in heaven through Christ, our one Savior, and ask for everything, who, as he himself has testified, will refuse us nothing that we ask of him in faith and in the name of Christ. Since Paul, 1 Timothy 2, praises this one man, Jesus Christ, as God's and man's mediator, and since no one can love us more or be more acceptable to the Father, ours gladly admonish that we should have enough of this one intercessor and reconciler with the Father. But the Holy Mother of God and the Virgin Mary and the others

All the saints command us to honor them with all diligence, and that this will only be done when we earnestly seek that in which they are especially pleased, namely innocence and godliness, of which they have left us such beautiful examples. For since the saints love God with all their heart, with all their soul, and with all their strength, nothing could be more dear to them than for us to love and imitate God warmly with them. For the pious do not attribute their own blessedness to their merit, nor do they ever desire to help us with it. They all said, while they were here in the world, with Paul: "What I now live in the flesh, I live in the faith of the Son of God, who loved me and gave Himself for me. I do not consider the grace of God to be reprehensible." If they now ascribe everything to the grace of God and the salvation of Jesus Christ, no greater favor will be done to them than if we also rely on the same kind of help.

Cap. 12.

From the Monk's Stand.

For this very reason, that all our righteousness consists in faith in Jesus Christ, and therefore we have attained freedom from all outward things, the bonds of monasticism have been dissolved by our admission. For we saw that this freedom of Christians is very much saved and defended everywhere by Paulo, so that each one is certain for himself that all our salvation and righteousness is to be sought in Christ our Lord alone; likewise it is certain that all things of this life are to be used at all times, as for the benefit of the neighbor, thus for the glory of God. Therefore, he must freely leave himself and all that is his to the Holy Spirit of Christ, as the giver of true filiation and freedom, to rule, to guide, and to order, apply, and use both for the benefit of his neighbor and for the glory of God. If, then, we persevere in this freedom, we show ourselves to be servants of Christ; if we betray such to men and make ourselves subservient to their inventions, we are, so to speak, defecting from Christ to men, which is all the greater ungodliness, the more he has bought us so dearly, since he has saved us with his blood from the damnable service of Satan. And this is the reason why Paul, writing to the Galatians, curses so highly that they were so attached to the ceremonies of the law, which after all was divine, since, as we have shown above, it was much more to be tolerated and excused than to take upon themselves such [ceremonial] yokes, which men

from their heads. For he writes, and rightly so, that whoever wears such ceremonial yokes rejects the grace of God and considers Christ's death to be nothing. And therefore, he says, he fears that he has worked on them in vain, and exhorts them to stand in freedom, so that Christ may redeem them, and not to crawl again under the yoke of servitude.

Now it is obvious that the monastic state is nothing else than a servitude of human statutes, and indeed such a one, which the said Paul has now condemned in the named places. For those who become monks give themselves over to such human inventions in the hope of merit. Therefore they do such a great sin when they turn away from 1) the freedom of Christ. Since both our body and spirit are of God for two reasons, namely, creation and redemption, Christians cannot be free to enter into such monastic bondage, any more than worldly servants are free 2) to accept other masters. Moreover, it cannot be denied that by such surrender and vow to live according to man's commandment, the necessity of transgressing the law of God is involved, as it always is, Matth. 15. For the law of God wants a Christian to serve the authorities, parents, relatives, and all others whom God has given to him as neighbors, and has given him to help them, to the best of his ability, regardless of the time, place, or manner in which they need such assistance. Likewise, that he adopt such a way of life that he may best serve his neighbor in his cause, and that he not choose the celibate state, for he has the gift, for the sake of the kingdom of heaven, that is, for the advancement of godliness and the glory of God, to circumcise himself and to renounce marriage. For there is God's commandment, made known through Paul, so that no vow can ever be overturned: "For the sake of fornication, let each man have his own wife, and each woman her own husband," for "not all grasp the word" that one should remain single for the sake of the kingdom of heaven, as Christ himself testifies, who certainly understood best and presented most faithfully both what man is able to bear and what the heavenly Father's will is.

Now it is clear that those who take monastic vows are thereby made to belong to a certain kind of people in such a way that they are not subject to the authorities.

1) "dazu von" put by us instead of "davon zu", which is probably a typographical error.

2) Sclaves are meant.

They can neither be at the command or pleasure of their parents, nor of other people (except the head of the monastery), nor assist them with their goods, and least of all they can marry, even if they are in heat and thereby fall into many shameful vices. Since it is therefore clear that such monastic vows bring the man who is free in the bondage of Christ into the servitude or yoke, not only of men but also of the devil, and impose upon him a necessity to transgress the law of God, as happens with all human statutes in general, and thus clearly contravene God's commandment: we think it reasonable that they should be destroyed, since not only the written law but also the natural law prescribes that one should break the promise, which is contrary to good morals, not to mention religion.

We have therefore not been able to resist anyone who wants to exchange the monastic life, as an undoubted bondage of Satan, with the service of Christ. Just as we have not resisted others from the spiritual state who have married and chosen a way of life in which they can benefit their neighbor more, live more honorably, and remain with a clearer conscience than before. Finally, we do not exclude those who have remained with us in the preaching ministry from the right of marriage for reasons that have been reported, no matter how much chastity they have vowed, because even Paul, who taught true chastity excellently, gladly accepts a bishop who is a husband. For we have preferred this divine law to all human laws: "To avoid fornication, let every man have his own wife" etc. Which law, because it has been rejected for so long, has torn down in the spiritual state all the abominable abominations and aversions, the most shameful fornication (to be reported with honor before your most sacred majesty, most gracious emperor), such that no kind of man is today in worse repute for it than the same.

Cap. 13.

Of the office, dignity and power of the clergy in the Church.

Of the office and dignity of the spiritual state, we teach: 1) That there is no authority in the church without correction. 2) Then, that no one in this position is to be regarded differently than Paul, Peter, Apollo and the like would have regarded themselves, 1 Corinthians 12, namely, as Christ's servants and stewards of the mysteries of God, of whom this must be especially demanded, that each one be found faithful.

1586II -Writings against Zwingli and his followers etc. W. xx, E-E. 1587

These have the keys of the kingdom of heaven, to bind and loose. They have the power to forgive and retain sins, but in such a way that they are only servants of Christ, whose own power and right alone. For as he alone can renew and change hearts, so he alone can, by his own power, make the heavens out of men, and loose them from sins. Both of these things happen to us only when we receive a new mind through God's grace and have our citizenship in heaven.

But it is incumbent on the clergy to plant and water with the word, which in itself does nothing: "But it is God who gives prosperity. For of himself no one is able to think of such a thing, except of himself, but what one is able to do. This is from God, who makes those ministers of the new covenant whom he wants to persuade people rightly of Christ and make them rightly partakers of him, but not the dead letter, that is, the teaching that only resounds from without, but does not change the mind, but at the same time dispenses the life-giving spirit that renews the heart. And so they are only co-workers with God, 2 Cor. 3, open heaven rightly, and forgive sin. Therefore Christ, when he gave this power to the apostles, breathed on them and said, "Receive the Holy Spirit," adding, "Whose soever sins ye forgive, they are forgiven them; and whose soever sins they forgive," etc. Therefore we believe that they are sent by God. For "how shall they preach, if they be not sent?" Rom. 10, that is, power and courage to preach the gospel and to feed Christ's flock, as well as the cooperating, that is, having received the heart-convicting spirit; and this makes quite capable and anointed ministers of the church, bishops, teachers and shepherds. The other virtues with which the people of this state must be adorned are told by St. Paul in 1 Tim. 3, Tit. 1.

Those who have been sent, anointed and adorned in this way, and who diligently care for God's flock and feed it with all fidelity and care, we consider them to be true bishops, priests and shepherds, worthy of twofold honor. But those who pursue other things also earn other respect and names.

However, no one's life should be so troubled that someone among the Christians should doubt and have misgivings about accepting what he would like to present from Moses or from Christ's chair, that is, from the Law and the Gospel. But if they preach strange things, the sheep must not hear such a voice,

John 10: But in worldly matters, because such power is ordained by God, he would contradict God's order who would not obey those who receive such power, in matters that do not go against God's commandments. It is therefore blasphemy when some blame our people for destroying church authority and jurisdiction. For the temporal power that such have has never been hindered by our people. But the spiritual power, by which they are to loosen consciences and faithfully feed them with the gospel of Christ, they have often begged or demanded, not to mention that they would have resisted it. But that we did not tolerate the teaching of some clergymen and appointed others in their place for our need, or kept those whom the bishops had deposed, this was the cause, because these proclaimed our shepherd's voice louder, but those of others theirs. For when it comes to the matter of the gospel and salvific doctrine, we must turn completely to the bishop of our souls, Jesus, and not at all listen to the voice of the strangers, if we believe otherwise in Christ. In this no one can suffer, if what Paul says is true: "All things are yours, whether Paul, or Apollos, or Cephas, or the world, or life, or death, whether things present or things to come; for all things are yours, but you are Christ's, and Christ is God's," 1 Cor. 3. If Peter and Paul with the whole world are still ours, but we are not theirs, but Christ's, and that as he is the Father's, namely, that we live to him all that we are: so, if we need everything as ours, no one of the clergy can justly complain about us as if we did not obey him rightly, if we are only sure that we do God's will. This is what we are taught about the office, dignities and authority of the ministers of the church, which we have been moved to believe by the passages of Scripture that we have consulted, and their like.

Cap. 14.

Of human doctrines (statutes).

From the traditional teachings of the Fathers, and which even now the bishops and churches enjoin, our opinion is this.

They do not count among those human statutes that are condemned in Scripture as running contrary to God's law, e.g. those that bind the consciences from food and drink, times and external things, as forbidding marriage to those who need such for an honest life, and

the like more. Deny, which agree with the Scriptures and! are ordered for the good discipline and benefit of men, even though they are not expressly written in the Scriptures, such, because they are nevertheless derived from the commandment of love, which sets up everything fine and praiseworthy, are rightly considered divine rather than human. Of the kind were those which Paul urges, 1 Cor. 11, that women should not pray in church with their heads bare, but men with their heads covered; that those who wanted to communicate should wait for one another; that no one in the congregation should speak with tongues (or many languages) without an interpreter; that the prophets should present their prophecy without disorder and have it judged by the attendants, 1 Cor. 14.

The church of today holds such things in high esteem, and arranges new ones according to opportunity and necessity. But he who rejects such things despises not men, but God, whose all useful law is even his own power. For what is rightly spoken or written is spoken and written by the gift of him who is truth itself, as St. Augustine well writes.

But there is often a dispute about which statute is useful or not, that is, which one promotes or hinders godliness. But he who does not look to his own interests, but devotes himself entirely to the common good, will soon see which is in accord with God's law or not. Since, furthermore, the Christians' cause is such that even injustice benefits them, a Christian will also be willing to obey unjust laws, if only they do not command evil, according to Christ's words: "If anyone forces you to go a mile, go with him. Thus, in truth, Christ must become everything to everyone, that he is willing to do and suffer everything for the benefit and service of men, if only it is not against God's commands. Hence it comes about that everyone obeys the civil laws, which do not run counter to godliness, the more willingly he is instructed in the faith of Christ.

Cap. 15.

From the church.

Now we must also report what we think of the church and the sacraments. Is the church of Christ, which is sometimes called the kingdom of heaven, a group of those who call themselves Christians and completely obey him, but with whom will be mixed until the end of the world those who are hypocrites under the faith of Christ, who therefore do not have it right.

The Savior taught this well in the parable of the weeds, Matth. 13, and of the net that was thrown into the sea and brought out both rotten and good fish, and of the king who called everyone to the wedding of his son, but then cast out the one who was not dressed for the wedding, Matth. 22. Likewise, when the church is called the bride of Christ, for which he gave himself to sanctify it, Eph. 1. for which He gave Himself to sanctify it, Eph. 1. Likewise, a house of God, a pillar and stronghold of truth, Mount Sion, the city of the living God, the heavenly Jerusalem, the congregation of the firstborn who are written in heaven, 1 Tim. 3. Heb. 12. This praise belongs only to those who righteously believe in Christ and thus truly belong among the children of God. Among these the Savior truly reigns, therefore His church is also called the congregation or company of the saints, as the word (church) is explained in the Apostles' Creed. The Holy Spirit rules them; Christ is never far from them, but sanctifies them so that he presents them to himself, as having neither spot nor wrinkle. Whoever does not want to hear this must be considered a heathen and a tax collector; this church, although that which actually makes it the church of Christ, namely faith in Christ, cannot be seen, may nevertheless be seen itself and recognized from its fruits. Among such fruits is first of all a joyful confession of the truth, a righteous love open to all, and a brave contempt of all things against Christ. All these things cannot be lacking where the gospel and the sacraments are purely practiced. Since the church is also God's kingdom, and therefore everything in it must be done properly and orderly, it has different offices of the clergy. For it is one body, consisting of different members, each with its own business. And these, if they do their office faithfully and work diligently in the words of doctrine, they truly present the church, so that whoever hears them is justly said to have heard the church. But what kind of spirit and gifts these must have, we have told above, when we gave our faith in the spiritual ministry of preaching, and thus gave an account of our faith in it. For those cannot take the place of the church who teach what is contrary to Christ's commandments; but this can happen, and often does happen, that even wicked men prophesy in the name of Jesus Christ, and bring forward the opinion of the church: but those who teach things quite different from what Christ taught, though they may be in the church, yet if they are tainted with error, and do not present the voice of the shepherd, the church, Christ's bride, cannot,

why they must not be heard in his name, for Christ's sheep do not follow a strange voice. This is the doctrine of ours of the church, which is based on the passages quoted and others.

Cap. 16.

Of the Sacraments.

Because the church walks in the flesh, though not according to the flesh, it pleased the Lord to teach, remind and admonish it also by the outward word. And that this might be done the more conveniently, he willed that his own should also keep an outward company among themselves. Therefore also the holy signs, which we call sacraments, are given to them, among which the most distinguished are baptism and the Lord's Supper. These, we believe, were called sacraments by the ancients, not only because they are visible signs of invisible grace (as St. Augustine says), but also because through them, as it were, the profession of faith is made.

Cap. 17.

From baptism.

They therefore confess about baptism what the Scriptures say about it from time to time: namely, that by it we are buried in the death of Christ, that we are united into one body, that we put on Christ, that it is a bath of regeneration, washes away sins, and makes us blessed, Rom. 6, 1 Cor. 12, Gal. 3, Titus 3, Acts 21, 1 Petr. 3, 1 Pet. 3. 21. 1 Petr. 3.

But we understand all this in the measure in which St. Peter interpreted it when he speaks: "With whose example baptism coincides, and now also makes us blessed, not as a putting away of the filthiness of the flesh, but as a confession of a good conscience toward God." For "without faith it is impossible to please God." And we are made blessed by grace, but not by our works. But since baptism is a sacrament of the covenant which God makes with his own, promising to be God and avenger to them and their seed, and to have them for his people; likewise, it is a sign of the renewal of the Spirit, which takes place through Christ, ours teach that it is also to be administered to the children, just as they were formerly circumcised under Moses. But we are truly Abraham's children. Therefore the promise of God applies to us as well as to the ancients, when it was said, "I will be God to you and to your seed." Gal. 3.

Cap. 18.

From the Lord's Supper.

Of this most holy sacrament of the body and blood of Jesus Christ, ours teach everything that the evangelists, St. Paul and the holy fathers have left in writing in the most faithful manner, praising and inculcating it everywhere. And therefore they always praise this incomparable goodness of Christ towards His own with great diligence, that even today, as well as in the Last Supper, He truly gives His true body and His true blood as food and drink for souls to all who heartily join His disciples, at the repetition of this supper after its institution, by which they are nourished unto eternal life, to eat and to drink by the sacraments to give Himself in grace, that now He Himself may live and abide in them, and they in Him, and be raised up with Him to a new and eternal life at the last day, according to His, the eternal truth, words: "Take, eat, this is my body, and all of you drink from it, for this cup is my blood. "etc. But especially do our ministers diligently lead men's minds away from all quarreling, as well as from rash and vain brooding, so that what alone is profitable, and what has been chiefly looked to by Christ our Saviour, may be that, when we are fed with him, we live in him and through him, namely, a godly, holy, and therefore eternal and blessed life, and we all become One Bread, his Body, as we all become partakers of One Bread in the holy supper. In this way, the divine sacraments are distributed and received with great devotion and reverence in the most holy supper of Christ.

From this, which is truly so, your most holy majesty, most gracious emperor, recognizes how falsely our adversaries spout, as if ours changed the words of the testament and tore them apart with human glosses (interpretations), and nothing but pure bread and wine is distributed in our Lord's Supper, and on the other hand the true Lord's Supper of Christ is despised and rejected by us. For ours teach and exhort with all diligence that each one accept these words in bad faith, without all human conceit and false interpretation, and pay proper attention to their understanding, without any doubt, and receive the sacraments themselves with all devotion and holiness as a life-giving food for his soul and a grateful remembrance of such benefits. This is now done much more often and more sacredly than before. At the same time

But our clergy have always offered and still offer to give an account of their faith and doctrine with all modesty and truth in all matters which they believe and teach, both of these sacraments and of other things. And this not only to Your Imperial Majesty, but also to anyone who demands reason from them.

Cap. 19.

From the Mass.

And since Christ instituted his Lord's Supper, which afterwards began to be called Mass, so that the faithful might be fed with his body and blood, and thus praise his death, by which they were redeemed, and so not only give thanks for it themselves, but also praise the same to others: Our clergy have necessarily had to condemn the omission of such masses, and on the other hand, those who celebrate masses undertake to sacrifice Christ to the Father for the living and the dead, and make such a work out of the mass, by which God's grace and blessedness would almost alone be procured, otherwise people may believe and live as they wish. That is why the shameful and most ungodly huckstering of this sacred act has broken down and happened, so that today nothing is more profitable than the mass.

They have therefore rejected the silent masses, because the Lord commands this sacrament to his disciples as a whole (or together). Therefore also Paul 1 Cor. 11. commanded the Corinthians to wait for each other for the holy supper, and denied that they were keeping the Lord's supper, when each one went off to eat his own supper. That they also intend to offer the Lord's Supper as a sacrifice, ours have condemned because the Epistle to the Hebrews [Cap. 9, 27. 28.] clearly testifies that "as men die once, so Christ was sacrificed once, that he might take away many sins"; and could as little be sacrificed again as now continue to die. And "since therefore one sacrifice for sin has been made, he now sits always at the right hand of God, waiting for what is yet to come, that his enemies may be made the footstool of his feet. For with one sacrifice he hath perfected for ever all them that are justified," Heb. 10:11-14. But that they have made the mass a good work, whereby all things might be obtained of God: so have our brethren taught that it is contrary to all that the Scriptures everywhere say, that as we are justified by the Spirit of Christ and faith, and receive the grace of God, so we are justified by the Spirit of Christ and faith.

It is contrary to the fact that Christ commanded these sacraments to be taken in remembrance of him; likewise, St. Paul, "that the death of Christ be proclaimed until he comes.

But the fact that now, without some godly devotion, the mass is generally kept by many, merely to feed the belly: this is what our people have presented to God as so abominable and displeasing that, if the mass in itself contained nothing ungodly, it would nevertheless be just and according to God's command to be abolished, which can be seen from Isaiah Cap. 1 alone. For our God is a spirit and the truth, therefore He does not suffer that one serves Him other than in spirit and in truth. But how vexatious to the Lord was the hawking introduced here, they thought it easy to conclude, because buyers and sellers were chased out of the temple with such fury and vengeance, which he accepted against his custom, since they seemed to be doing their trade only for the promotion of the sacrifices, which were done according to the law.

Since the custom of the mass, as it is generally held, is in so many ways contrary to Scripture, and is also quite different from that which the holy fathers observed, it has been seriously condemned in our country from the pulpit, and thus made hateful by the word of God, that many have left it of their own free will, but others have abolished it by order of the authorities. Which we have undertaken for no other reason than because in all of Scripture the Spirit of God so rejects nothing and gives nothing so serious a reason to reject it as a 1) self-invented and false worship. Now anyone who asks only a little about religion knows what an unavoidable necessity is immediately incumbent upon the one who fears God, when he knows that God wants something. For everyone can easily see beforehand how many would take it if something were changed by us in the holy use of the Mass. And, of course, there was no one who would not have preferred to become offensive, not only to Your Imperial Majesty, but also to the most respected prince. Since, however, he was at the same time assured that by such a common custom of the Mass God would be so angered and His honor, for which one should also leave one's life, would be obscured, he had to be necessarily dismissed, lest, if one were to indulge in such a thing, one would also be guilty of the injured and diminished honor of God. And if one were to praise God above all

1) "one" of us put instead of: "his".

If he is to love and honor the pious, then the pious must suffer nothing less than what he detests and cannot suffer. But that this was the only reason why we changed something in these matters, therefore we refer to him as a witness, from whom no secrecy can be hidden.

Cap. 20.

From confession.

But because the confession of sins, which one intends to make out of a godly mind, cannot be made by anyone who is not driven to it by his repentance and true contrition, it cannot be forced by any commandment. That is why neither Christ nor the apostles themselves wanted to command it. For these reasons our ministers do indeed exhort to confess sins, and show the fruit of it, 1) if one secretly seeks counsel, comfort, teaching and admonition for himself from a Christian and prudent man; but with commandments they force no one. Rather, they say that such commandments are a hindrance to godliness. For such a regulation, to confess sins to the priest, has plunged innumerable souls into grave despair, and has other faults more in itself, that it should have been abolished long ago. And it would undoubtedly have been abolished long ago if the rulers of the churches had had the same zeal in the near future that St. Nestorius, bishop of Constantinople, had in the past, when he abolished auricular confession from his church because it was found that a noble woman, since she often came to church as if to do the works of penance, had often lain with the deacon. Such innumerable incidents have occurred from time to time.

In addition, the laws of the popes dictate that such a confessor and judge must be so holy, learned, wise, and compassionate that very few can find such a confessor, especially among those who are generally appointed to hear such confessions. Now the school teachers also hold that it is better to confess to a layman than to the priest, from whom one has no edification of godliness to expect. In short, confession that does not come from true repentance and newness about sin will do more harm than good. And since God alone can make us truly repent of sin and make us heartily sorry for having sinned, nothing salutary can be accomplished by commandments, which experience has so far shown more than too clearly.

1) namely, confession.

Cap. 21.

From the spiritual chants and prayers.

For this very reason, namely, not to be silent about God's insult, which could be done under the pretext of His service, and which is most repugnant to Him, our people have also condemned many things in the spiritual songs and prayers. For it is evident that they have departed entirely from the first institution of the fathers and its proper use. For everyone who has read the ancient Scriptures knows that it was customary for them to devoutly recite a few psalms with some chapter (or piece) of Scripture, and at the same time to interpret them, since now many psalms (or hymns) are sung, but without any understanding, and from the reading of Scripture only the beginning of such chapters (or pieces) is left, But innumerable things are mixed with one another, which are more conducive to superstition than to godliness, so our people 1) first detested the fact that in the holy prayers and hymns many things were added that are contrary to Scripture, since the saints are given what belongs to Christ alone, namely, that they are saved from sins and misfortune; that they not only ask for God's grace and all other good things, but give them. 2) Afterwards, that they have become such a large group that it is impossible to sing and recite them with devotion. Now this is nothing but a mockery of God, if one does something without understanding. 3) Finally, that meritorious works are made of them, and they are sold at a high price. Not to mention, 4) that everything is said and sung against the express commandment of the Holy Spirit in a language that not only the people do not understand, but also often not those who live from such songs and prayers.

Cap. 22.

From pictures and paintings.

But our people have also fought against the erected images (pillars) and paintings, especially because they have begun to honor and worship them obviously, and vain expenses are applied to them, which are due to the hungry, thirsty and naked Christ; and because even in such service and expense, which is nevertheless contrary to God's word, merit is still sought. Against such defenders of religion they have also cited the use of the ancient church, since nothing was so detestable as to see any painted or carved image in the church; which is sufficiently illustrated with the deed of Epiphanii, bishop of

Salamis in Cyprus, as he testifies about himself. For when he once saw Christ's or another saint's image (for he writes that he himself does not really know anymore) painted on a curtain of a church, he became so angry about it, because he saw a man's image hanging in the church against the commandment of the Scriptures and our faith and religion, that he immediately tore the curtain and ordered that one should cover a poor dead person in it. This letter, in which this man of God reports such things about himself, writing to John, bishop in Jerusalem, was translated into Latin by Jerome as orthodox, and he did not reprove this opinion of Epiphanii about images as erroneous in the least. From this one can sufficiently assume that neither St. Jerome, nor John, bishop in Jerusalem, had a different opinion about the images.

For the fact that it is generally said that the people are instructed and reminded by pictures and paintings will not be enough to make them, especially since the rabble worships them. The ancient people (the Jews) were much more ignorant, so that they had to be taught with many ceremonies; nevertheless, God did not consider that images served to teach and move the ignorant, but rather forbade them to be made. If one were to say that God has forbidden the making of such images that might be worshipped, it follows immediately that, because they have all long since begun to be worshipped, they must also be completely removed from the churches for the sake of the aversion. For in the church everything must be arranged for certain edification, let alone that one should suffer something that could certainly cause a fall and offense, but could have no benefit.

And what is stated: that they served as a reminder, St. Athanasius already rejected in his refutation of the pagans, who excused the idols with just the same pretext, thus: "You may say, how God is known through the images? Whether through the matter that is around them? or through the form (and shape) that is brought into matter? If through matter, then what need is there for form? Since God has already appeared before through all matter, before those come to it, and everything bears witness to His glory? But if the formation brought into it makes God more recognizable, what need is there of the painting and the other matter? Is not God then better known through the living creatures, whose form are the images? For surely God's glory would be known more if they were to be

by sensible and unreasonable animals than by inanimate and immovable images. Therefore, if you engrave or prepare images to understand God by them, you do something quite unreasonable". So far Athanasius.

Lactantius also speaks 11b. 2. div. instit. much against such a futile pretext. For to him who can be reminded of God with benefit, besides the word of exhortation, the living and true works of God serve best for this purpose, rather than those vain images that men prepare. Since God has amply testified in so many passages of Scripture that this is His opinion of images, it will not do for us to seek benefit from them, from which God has commanded us to avoid danger, especially since we ourselves have experienced how much they hinder godliness. Our people admit that the use of images is free in itself, but even though it is free, a Christian must see what is pious and edifying, and have the images in the place and manner in which they will not offend anyone. For Paul would never eat and drink meat and wine if he saw that other people's salvation would be hindered in any way.

Cap. 23.

From the authorities.

Above we have testified that our churches place obedience, which one owes to the authorities, among the noblest good works, and teach that the more he is a righteous Christian and has more faith, the more he should endeavor to be subject to the common laws. Next, they teach that an authority is a more holy office than any that can befall man; hence it is that those who have such a public office are called gods in the Scriptures. For if they administer their office properly, both the doctrine and the life of the subjects are well, because God also governs our affairs in such a way that the welfare of the subjects depends in good part on those who have the rule. For this reason, no one is better able to govern than he who is most Christian and holy. Hence it is without doubt that the bishops and ecclesiastics before this were dragged along by godly emperors and kings to secular offices and external government. In this they have indeed acted very wisely, but it has nevertheless been provided in such a way that they cannot be capable of both offices and they must have lacked either the word in the church or the government in the common being.

End with short repetition.

It is this, most invincible, most blessed Emperor, in which our people, who are instructed only by the Scriptures, which are superior to all other long-established doctrines and human statutes, deviate a little from the common teaching of the clergy. We have, as much as can be done in brevity, presented this to Your Imperial Majesty, so that we can give an account of our faith to you, whom we honor and value next to God, as well as to show how necessary it is to think at times and seriously about ways and means how such an important matter may be recognized, considered and discussed, as it is only required by the worship of God, in whose cause one must always proceed with fear and trembling; Then it also befits Your Imperial Majesty, who is highly praised for her goodness and godliness at all times, and it itself brings that peace which Your Imperial Majesty seeks, namely, as a certain and firm peace, which without faith and religion is only a discord, and therefore cannot be attained otherwise than when the minds have first been properly informed of the truth.

However, we would perhaps not have needed to present so much to Your Imperial Majesty in this case, since the most noble Duke and Elector of Saxony, as well as others, have already thoroughly and extensively presented to Your Imperial Majesty 1) what is disputed in our holy religion today. However, since Your Imperial Majesty has demanded that all those who are involved in such trade should give their opinion, we have also considered it our duty to confess before Your Imperial Majesty what is taught in our country. Although so much is involved in this matter and connected with it, that what we have declared on both sides is still too little and much shorter than that a certain verdict in these disputes, so that not all, but only at least a good part of the Christians can be satisfied, can be reached for now, because there are so few who now agree with the truth.

Since this trade is so important, so diverse and manifold, that it cannot be decided with benefit unless many recognize and examine it, we most humbly entreat Your Imperial Majesty, and implore them for the sake of God and our Savior, whose honor they undoubtedly have before them.

1) On June 25, 1830, the Augsburg Confession was publicly read.

The Emperor of the Holy Roman Empire seeks to have a common, free and rightly Christian concilium (or church meeting) called, which has seemed so necessary for the settlement of the church affairs of both Your Imperial Majesty and the other princes of the Holy Roman Empire, that almost in all imperial assemblies held after this religious discord, both Your Imperial Majesty's Commissars and the other princes of the empire have publicly testified that nothing salutary can be accomplished in any other way. Therefore, at the next Imperial Diet held at Speier, Your Imperial Majesty also expressed the hope that the Pope of Rome would not object to such a council being held in the future.

And if the opportunity for a general concilio should not arise in time, then let Your Imperial Majesty at least have a meeting of the teachers of every place and state in a single country (or empire), for which 2) all who have to be present may come freely and safely, all may be heard, and everything may be considered and judged by such men, of whom one is assured that they are God-fearing, and consequently seek to promote His honor above all else. For it is well known how seriously and diligently both emperors and bishops formerly acted in settling religious disputes, which are often not so important as those now raised in Germany; how they often did not consider it indecent or repugnant to take up and consider the same things anew and probably for the third time. And whoever considers the present state of things a little, will not doubt that it now needs much more earnestness, faithfulness, gentleness and skill to restore the Christian religion to its proper state than ever before. If there is truth with us (or we are right), which we most certainly believe, what trouble and time will it take for them also to recognize those whose consent or agreement at least is required to make an efficient and lasting peace? But if we are wrong, which we can never believe, it will again take great diligence and no less time to set so many thousands of people right. Which diligence and time Your Imperial Majesty will not regard as lost or indecent, since it is due to her to show us the very sense in whose place she rules over us, namely JEsu Christ, the Savior of us all. Who, since he came in the sense of seeking and

2) Here we have deleted "itself" because it is too much.

to save that which was lost, that he also gave life for their restoration, which were lost: Your imperial majesty, even if she firmly believed that we had departed from the truth, would not be opposed to leaving the ninety and ninety sheep in the wilderness and going after the hundredth, seeking it and bringing it back into Christ's sheepfold, that is, to leave everything else against this matter, so that Christ's opinion of all that is now being disputed, though small and few in number, may nevertheless be clearly and certainly presented to us from the Scriptures.

We will at least gladly let ourselves be instructed; there will be no stubbornness and obstinacy among us if we can only hear the voice of our shepherd Jesus Christ and everything to which we are called is based on the Scriptures, which teach everything that is good. For if it should happen that we were not in the least concerned to be instructed, but only to proceed briefly with commands, which, if the matter were only in the hands of Ew. For if it were the case that they were not in the least concerned to instruct us, but only wanted to proceed briefly with orders, which we would by no means do if the matter remained in the hands of Your Imperial Majesty, then countless thousands of people would find themselves in extreme distress, namely, in the certain opinion that God must be heard first and foremost, and that the teachings they follow are based on undoubted passages of the divine word, which is why they are always frightened by the words of our Savior: "Do not be afraid of those who kill the body" (Matth. 10. Luc. 12.). Likewise: "He who loses his life will find it"; item: "He who does not hate his father and mother, even his own life, cannot be my disciple"; item: "But whoever will be ashamed of me before this perverse and wicked generation, I will also be ashamed of him before my Father and his angels", and the like. By these thundering voices many, awakened, would rather confidently suffer the hardest, and some would probably be silent for fear of death, but only until some occasion, when in this trade before with commandment as doctrine, with force as indication of error would be dealt with them. For what a firm assurance in matters of religion is capable of, and how it not only makes one put his goods but also his life in the redoubt, one has, that I say nothing of old times, already seen enough in these ten years in many who rather endured not only banishment and misery, but also imprisonment, torture and death themselves, than that they abandoned the opinion they held to be true and let themselves be driven away from it. If there is any dispute about trifles (in temporal matters), little will be done.

If they cannot be persuaded that the points of the contract are just and equitable, how, when there is a dispute in religion, will a true peace and a sure tranquillity, which Your Imperial Majesty certainly seeks to establish, be found and expected of us, if it is not recognized on both sides what God wants and what accords with Scripture? For just as religion is preferred to all other things, even among the pagans, so also no dispute among men tends to be more violent and fierce than that which is raised for religion (or for altars and deities). But since Your Imperial Majesty has shown such indescribable kindness to her enemies, and indeed to those who have omitted nothing hostile, to say nothing of other things: so we justly draw from her the firm hope that she will, also in this matter, order and arrange everything in such a way that she may seem to have been much more intent on us, who have always been at most eager for her welfare and honor (which we have indeed shown, and further always heartily desire to show), to make the praise of her goodness and grace great. For we have arranged everything in this matter in such a way that we have made it sufficiently known to all righteous people how we will never let it occur to us to offend anyone, or to chase away our advantage and our estate with other mischiefs. We have taken on enough danger in this matter and have dared to incur great costs, but we have not gained the least, except for this, that we have been better instructed by the grace of God, which He offers us in Christ, and thus have learned to hope more confidently for the future (beloved God!). But we value this so highly that we do not seem to have suffered or done enough for it, because it is inestimable and far superior to all that is in heaven and on earth. At least we have not pursued the clergy's goods at all, but rather protected them ourselves at great risk and expense during the peasant uprising. The gospel of our Lord Jesus Christ, as much as he should love us, is the only thing that penetrates us and has brought us to all that we have undertaken, as it is written, 1). Let then Your Imperial Majesty rather follow the example of the 2) most powerful and quite happy Emperor Con-

1) "as you can see, have undertaken" is set by us instead of "seem to have undertaken" in the old edition.

2) "the" put by us instead of "the" in the old edition. Latin: xotisnttssiiLoruiL.

The following are those who, first of all, with all the doctrine and gentleness that the most holy and faithful bishops had given them, and likewise with the appointment of proper councils and mature consideration of all things, wanted to act on the erring and try everything before they decreed something harsher against them; as those who had counselors who were not at all like such ancient and holy fathers, and therefore also had such an outcome that did not at all agree with that godliness. Your Imperial Majesty does not want to be turned away from this, because most of what is being disputed now was decided long ago in ancient times, 1) and especially at the Costnitz Concilio. And this primarily because she sees that the clergy do not keep a hair of countless, both holy and necessary conciliar agreements of former times, and everything has become so wild among them that there is no one of common sense left who does not cry out that a concilium should be held to restore religion and the sanctity of the clergy. But if what was decreed at Costnitz is so pleasing to them, how did it happen that in the meantime it could not be maintained in any way that Christian concilia were held every ten years, as was decided at that time? For in this way much of godliness and faith could have been regained or retained.

But who would deny that, as often as the disease sets in again, so often is the medicine to be used, and that those who have the truth right never refrain from teaching it to the pious, as well as defending it against the wicked, wherever it can be promised that some benefit may be gained by it? Since so many thousands of souls are so doubtful and distressed in the teachings of our religion, who would not believe that there is very rich fruit to be hoped for, that all those whom the Spirit of God drives should therefore be justified in putting all other things aside and disregarding all toil and labor, and to undertake and seek that which is certain with all their might, so that Christ's teachings, from which all righteousness and blessedness come, be duly investigated and cleansed of all errors, and be offered in its true natural form to all those who have a heartfelt desire for godliness and the right service of God, so that a holy and eternal peace, and a true calming of all things (in that the sheep of Christ, for whom he shed his blood, only unfortunately! have been too much disturbed and troubled) like-

1) "is" put by us instead of "be".

Who will be brought and confirmed? which cannot be restored to them in any other way, as we have already said, than those who are sure that in other matters they will gladly yield and give way, but in the matter of godliness they must hold and remain so firm to the words of God that, if they had a thousand lives, they would rather lay them all on the slaughter and sacrifice them than give one jot or tittle of them, if they were assured that it was a piece of the divine commandment. Since one soul is worth more than the whole world, what should not be done for the salvation of so many thousands of souls?

Since there is so much hope for this, and those who are accused of error by your sacred imperial majesty ask nothing else than that they may be instructed, so that they may completely abandon themselves to the holy Scriptures, which are sufficient to refute all errors; and since Christ our Saviour so gloriously promises that wherever two or three are gathered together in his name, he will be in the midst of them, and that they shall obtain all things through him, concerning which they have been united in asking: We, most blessed Emperor, have not wanted to do this for any other reason than that Your Imperial Majesty, who has demanded that we also give our opinion as to how religion might be helped again, might see this, and that we might prove our most humble obedience. For we should live in the certain hope and confidence that Your Imperial Majesty has long since recognized and seen for Himself what a need drives to this, what a fruit, which thereby inspires hope, and how much this is suitable for Your Imperial Majesty's highly praised godliness and grace, that she let the men most endowed with learning and godliness come together and duly judge from the holy Scriptures what is to be held of every doctrine that is now being disputed, so that this may then be proclaimed and explained with all gentleness and fidelity by capable servants of Christ to all those who are believed to be in error.

It is to be feared, however, that there will be no lack of those who would endeavor to bring Your Imperial Majesty to a different mind; we have found it necessary to answer you, Most Gracious Emperor, in this way.

May Your Imperial Majesty, then, both the same and all the other things that we do not intend to change here, as the honor of JEsu Chxisti, our

We have, to the best of our ability and to the best of our ability and to the best of our ability and to the best of our ability, brought forward and confessed to Your Imperial Majesty, and, in accordance with Your most excellent and highly praised grace, accept and interpret them for the best, and most graciously count ourselves among those who, no less than our forefathers, seek to show themselves obedient to Your Imperial Majesty with the utmost loyalty and devotion, who, no less than our forefathers, seek to show themselves obedient, faithful and devoted to Your Imperial Majesty with the highest degree of subservience, and who, to this end, are willing to use our possessions and goods as much as possible.

May the King of kings, Jesus Christ, grant to Your Imperial Majesty that in this and all other affairs she may do and perform all things well in His honor, and may she

live long with all salvation and high welfare for the general good of all Christendom, and always be crowned with many happiness and blessings! Amen!

1) Your most sacred Majesty's most humbled

Deputies of the cities

Strasbourg, Constance, Memmingen, Lindau.

1) This signature is found in the Latin copy, the variants of which Förstemann has included in his "Urkundenbuch zu der Geschichte des Reichstages zu Augsburg", Vol. II, p. 70.

6. of Luther's writings concerning the leftover bread and wine in Holy Communion, against Simon wolferinus.