Augsburg Confession

The Confession of Faith which was submitted to His Imperial Majesty Charles V at the Diet of Augsburg in the year 1530 by certain princes and cities
I will speak of thy testimonies before kings, and will not be put to shame. ~
Psalm 119:46.

Chief Articles of Faith

Article I: Of God.

1] Our Churches, with common consent, do teach that the decree of the Council of Nicaea concerning the Unity of the Divine Essence and concerning the Three Persons, is true and to be believed without any doubting; 2] that is to say, there is
one Divine Essence which is called and which is God: eternal, without body, with out parts, of infinite power, wisdom, and goodness, the Maker and Preserver of all things, visible and invisible; and 3] yet there are three Persons, of the same essence
and power, who also are coeternal, the Father, the Son, and the Holy Ghost. And the term “person” 4] they use as the Fathers have used it, to signify, not a part or quality in another, but that which subsists of itself. 5] They condemn all heresies which have sprung up against this article, as the Manichaeans, who assumed two principles, one Good and the other Evil: also the Valentinians, Arians, Eunomians, Mohammedans, and all such. 6] They condemn also the Samosatenes, old and new, who, contending that there is but one Person, sophistically and impiously argue that the Word and the Holy Ghost are not distinct Persons, but that “Word” signifies a spoken word, and “Spirit” signifies
motion created in things.

Article II: Of Original Sin.

1] Also they teach that since the fall of Adam all men begotten in the natural way are born with sin, that is, without the fear of God, without trust in God, and with 2] concupiscence; and that this disease, or vice of origin, is truly sin, even now condemning and bringing eternal death upon those not born again through Baptism and the Holy Ghost. 3] They condemn the Pelagians and others who deny that original depravity is sin,
and who, to obscure the glory of Christ’s merit and benefits, argue that man can be
justified before God by his own strength and reason.

Article III: Of the Son of God.

1] Also they teach that the Word, that is, the Son of God, did assume the human
nature in 2] the womb of the blessed Virgin Mary, so that there are two natures,
the divine and the human, inseparably enjoined in one Person, one Christ, true
God and true man, who was born of the Virgin Mary, truly suffered, was crucified,
dead, and 3] buried, that He might reconcile the Father unto us, and be a sacrifice,
not only for original guilt, but also for all actual sins of men.
4] He also descended into hell, and truly rose again the third day; afterward He ascended into heaven that He might sit on the right hand of the Father, and forever
reign and have dominion over all creatures, and sanctify 5] them that believe in
Him, by sending the Holy Ghost into their hearts, to rule, comfort, and quicken
them, and to defend them against the devil and the power of sin.
6] The same Christ shall openly come again to judge the quick and the dead, etc.,
according to the Apostles’ Creed.

Article IV: Of Justification.

1] Also they teach that men cannot be justified before God by their own strength,
merits, or works, but are freely justified for 2] Christ’s sake, through faith, when
they believe that they are received into favor, and that their sins are forgiven for
Christ’s sake, who, by His death, has made satisfaction for our sins. 3] This faith
God imputes for righteousness in His sight. Rom. 3 and 4.

Article V: Of the Ministry.

1] That we may obtain this faith, the Ministry of Teaching the Gospel and administering the Sacraments was instituted. For through the Word and Sacraments, as
through instruments, 2] the Holy Ghost is given, who works faith; where and when
it pleases God, in them that hear 3] the Gospel, to wit, that God, not for our own
merits, but for Christ’s sake, justifies those who believe that they are received into
grace for Christ’s sake.
4] They condemn the Anabaptists and others who think that the Holy Ghost
comes to men without the external Word, through their own preparations and
works.

Article VI: Of New Obedience.

1] Also they teach that this faith is bound to bring forth good fruits, and that it is
necessary to do good works commanded by God, because of God’s will, but that we
should not rely on those works to merit justification 2] before God. For remission
of sins and justification is apprehended by faith, as also the voice of Christ attests:
When ye shall have done all these things, say: We are unprofitable servants. Luke
17:10. The same is also taught by 3] the Fathers. For Ambrose says: It is ordained
of God that he who believes in Christ is saved, freely receiving remission of sins,
without works, by faith alone.

Article VII: Of the Church.

1] Also they teach that one holy Church is to continue forever. The Church is the
congregation of saints, in which the Gospel is rightly taught and the Sacraments
are rightly administered.
2] And to the true unity of the Church it is enough to agree concerning the doctrine of the Gospel and 3] the administration of the Sacraments. Nor is it necessary
that human traditions, that is, rites or ceremonies, instituted by men, should be
everywhere alike. 4] As Paul says: One faith, one Baptism, one God and Father of
all, etc. Eph. 4:5-6.

Article VIII: What the Church Is.

1] Although the Church properly is the congregation of saints and true believers, nevertheless, since in this life many hypocrites and evil persons are mingled
therewith, it is lawful to use Sacraments administered by evil men, according to
the saying of Christ: The Scribes and 2] the Pharisees sit in Moses’ seat, etc. Matt.
23:2. Both the Sacraments and Word are effectual by reason of the institution and
commandment of Christ, notwithstanding they be administered by evil men.
3] They condemn the Donatists, and such like, who denied it to be lawful to use the
ministry of evil men in the Church, and who thought the ministry of evil men to
be unprofitable and of none effect.

Article IX: Of Baptism.

1] Of Baptism they teach that it is necessary 2] to salvation, and that through Baptism is offered the grace of God, and that children are to be baptized who, being
offered to God through Baptism are received into God’s grace.
3] They condemn the Anabaptists, who reject the baptism of children, and say that
children are saved without Baptism.

Article X: Of the Lord’s Supper.

1] Of the Supper of the Lord they teach that the Body and Blood of Christ are
truly present, and are distributed 2] to those who eat the Supper of the Lord; and
they reject those that teach otherwise.

 

Article XI: Of Confession.

1] Of Confession they teach that Private Absolution ought to be retained in the
churches, although in confession 2] an enumeration of all sins is not necessary. For it is impossible according to the Psalm: Who can understand his errors? Ps. 19:12.

Article XII: Of Repentance.

1] Of Repentance they teach that for those who have fallen after Baptism there is remission of sins whenever they are converted 2] and that the Church ought to
impart absolution to those thus returning to repentance. Now, repentance consists properly of these 3] two parts: One is contrition, that is, 4] terrors smiting the
conscience through the knowledge of sin; the other is faith, which is born of 5] the Gospel, or of absolution, and believes that for Christ’s sake, sins are forgiven, comforts 6] the conscience, and delivers it from terrors. Then good works are bound to
follow, which are the fruits of repentance.
7] They condemn the Anabaptists, who deny that those once justified can lose the Holy Ghost. Also those who contend that some may attain to such 8] perfection in this life that they cannot sin. 9] The Novatians also are condemned, who would not absolve such as had fallen after Baptism, though they returned to repentance. 10] They also are rejected who do not teach that remission of sins comes through faith but command us to merit grace through satisfactions of our own.

Article XIII: Of the Use of the Sacraments.

1] Of the Use of the Sacraments they teach that the Sacraments were ordained, not
only to be marks of profession among men, but rather to be signs and testimonies
of the will of God 2] toward us, instituted to awaken and confirm faith in those
who use them. Wherefore we must so use the Sacraments that faith be added to
believe the promises which are offered and set forth through the Sacraments.
3] They therefore condemn those who teach that the Sacraments justify by the
outward act, and who do not teach that, in the use of the Sacraments, faith which
believes that sins are forgiven, is required.

Article XIV: Of Ecclesiastical Order.

Of Ecclesiastical Order they teach that no one should publicly teach in the Church
or administer the Sacraments unless he be regularly called.

Article XV: Of Ecclesiastical Usages.

1] Of Usages in the Church they teach that those ought to be observed which may
be observed without sin, and which are profitable unto tranquillity and good order
in the Church, as particular holy days, festivals, and the like.
2] Nevertheless, concerning such things men are admonished that consciences are
not to be burdened, as though such observance was necessary to salvation.
3] They are admonished also that human traditions instituted to propitiate God,
to merit grace, and to make satisfaction for sins, are opposed to the Gospel and the
doctrine of faith. Wherefore vows and traditions concerning meats and 4] days,
etc., instituted to merit grace and to make satisfaction for sins, are useless and
contrary to the Gospel.

Article XVI: Of Civil Affairs.

1] Of Civil Affairs they teach that lawful civil ordinances are good works of God,
and that 2] it is right for Christians to bear civil office, to sit as judges, to judge
matters by the Imperial and other existing laws, to award just punishments, to
engage in just wars, to serve as soldiers, to make legal contracts, to hold property,
to make oath when required by the magistrates, to marry a wife, to be given in
marriage.
3] They condemn the Anabaptists who forbid these civil offices to Christians.
4] They condemn also those who do not place evangelical perfection in the fear of
God and in faith, but in forsaking civil offices, for 5] the Gospel teaches an eternal
righteousness of the heart. Meanwhile, it does not destroy the State or the family,
but very much requires that they be preserved as ordinances of God, and that charity be practiced in such 6] ordinances. Therefore, Christians are necessarily bound
to obey their own magistrates 7] and laws save only when commanded to sin; for
then they ought to obey God rather than men. Acts 5:29.

Article XVII: Of Christ’s Return to Judgment.

1] Also they teach that at the Consummation of the World Christ will appear for
judgment, and 2] will raise up all the dead; He will give to the godly and elect eternal life and everlasting joys, 3] but ungodly men and the devils He will condemn to
be tormented without end.
4] They condemn the Anabaptists, who think that there will be an end to the punishments of condemned men and devils.
5] They condemn also others who are now spreading certain Jewish opinions, that
before the resurrection of the dead the godly shall take possession of the kingdom
of the world, the ungodly being everywhere suppressed.

Article XVIII: Of Free Will.

1] Of Free Will they teach that man’s will has some liberty to choose civil righteousness, and to work 2] things subject to reason. But it has no power, without
the Holy Ghost, to work the righteousness of God, that is, spiritual righteousness;
since the natural man 3] receiveth not the things of the Spirit of God, 1 Cor. 2:14;
but this righteousness is wrought in the heart when the Holy Ghost is received
4] through the Word. These things are said in as many words by Augustine in his
Hypognosticon, Book III: We grant that all men have a free will, free, inasmuch as
it has the judgment of reason; not that it is thereby capable, without God, either
to begin, or, at least, to complete aught in things pertaining to God, but only in
works of this life, whether good 5] or evil. “Good” I call those works which spring
from the good in nature, such as, willing to labor in the field, to eat and drink, to
have a friend, to clothe oneself, to build a house, to marry a wife, to raise cattle, to
learn diverse useful arts, or whatsoever good 6] pertains to this life. For all of these
things are not without dependence on the providence of God; yea, of Him and
through Him they are and have their being. “Evil” 7] I call such works as willing
to worship an idol, to commit murder, etc. 8] They condemn the Pelagians and
others, who teach that without the Holy Ghost, by the power of nature alone, we
are able to love God above all things; also to do the commandments of God as
touching “the substance of the act.” For, although nature is able in a manner to do
the outward work, 9] (for it is able to keep the hands from theft and murder,) yet it
cannot produce the inward motions, such as the fear of God, trust in God, chastity,
patience, etc.

Article XIX: Of the Cause of Sin.

Of the Cause of Sin they teach that, although God does create and preserve nature,
yet the cause of sin is the will of the wicked, that is, of the devil and ungodly men;
which will, unaided of God, turns itself from God, as Christ says John 8:44: When
he speaketh a lie, he speaketh of his own.

Article XX: Of Good Works.

1] Our teachers are falsely accused of forbidding Good Works. 2] For their
published writings on the Ten Commandments, and others of like import, bear
witness that they have taught to good purpose concerning all estates and duties of
life, as to what estates of life and what works in every calling be pleasing to God.
3] Concerning these things preachers heretofore taught but little, and urged only
childish and needless works, as particular holy-days, particular fasts, brotherhoods,
pilgrimages, services in honor of saints, the use of rosaries, monasticism, and such
like. 4] Since our adversaries have been admonished of these things, they are now
unlearning them, and do not preach these unprofitable works as heretofore. 5]
Besides, they begin to mention faith, of which there was heretofore marvelous
silence. 6] They teach that we are justified not by works only, but they conjoin
faith and works, and say that we are justified by faith and works. 7] This doctrine
is more tolerable than the former one, and can afford more consolation than their
old doctrine.
8] Forasmuch, therefore, as the doctrine concerning faith, which ought to be the
chief one in the Church, has lain so long unknown, as all must needs grant that
there was the deepest silence in their sermons concerning the righteousness of
faith, while only the doctrine of works was treated in the churches, our teachers
have instructed the churches concerning faith as follows:—
9] First, that our works cannot reconcile God or merit forgiveness of sins, grace,
and justification, but that we obtain this only by faith when we believe that we are
received into favor for Christ’s sake, who alone has been set forth the Mediator and
Propitiation, 1 Tim. 2:5, in order that the Father may be reconciled through Him.
10] Whoever, therefore, trusts that by works he merits grace, despises the merit
and grace of Christ, and seeks a way to God without Christ, by human strength, although Christ has said of Himself: I am the Way, the Truth, and the Life. John 14:6.

11] This doctrine concerning faith is everywhere treated by Paul, Eph. 2:8: By grace
are ye saved through faith; and that not of your selves; it is the gift of God, not of
works, etc.
12] And lest any one should craftily say that a new interpretation of Paul has been
devised by us, this entire matter is supported by the testimonies of the Fathers.
For 13] Augustine, in many volumes, defends grace and the righteousness of faith,
over against the merits of works. 14] And Ambrose, in his De Vocatione Gentium,
and elsewhere, teaches to like effect. For in his De Vocatione Gentium he says as
follows: Redemption by the blood of Christ would become of little value, neither
would the preeminence of man’s works be superseded by the mercy of God, if justification, which is wrought through grace, were due to the merits going before, so as
to be, not the free gift of a donor, but the reward due to the laborer.
15] But, although this doctrine is despised by the inexperienced, nevertheless
God-fearing and anxious consciences find by experience that it brings the greatest
consolation, because consciences cannot be set at rest through any works, but only
by faith, when they take the sure ground that for Christ’s sake they have a reconciled God. As Paul teaches Rom. 5:1: 16] Being justified by faith, we have peace
with God. 17] This whole doctrine is to be referred to that conflict of the terrified
conscience, neither can it be understood apart from that conflict. Therefore 18]
inexperienced and profane men judge ill concerning this matter, who dream that
Christian righteousness is nothing but civil and philosophical righteousness.
19] Heretofore consciences were plagued with the doctrine of works, they did not
hear the consolation from the Gospel. 20] Some persons were driven by conscience
into the desert, into monasteries hoping there to merit grace by a monastic life. 21]
Some also devised other works whereby to merit grace and make satisfaction for
sins. 22] Hence there was very great need to treat of, and renew, this doctrine of
faith in Christ, to the end that anxious consciences should not be without consolation but that they might know that grace and forgiveness of sins and justification
are apprehended by faith in Christ.
23] Men are also admonished that here the term “faith” does not signify merely the
knowledge of the history, such as is in the ungodly and in the devil, but signifies
a faith which believes, not merely the history, but also the effect of the history—
namely, this article: the forgiveness of sins, to wit, that we have grace, righteousness, and forgiveness of sins through Christ.
24] Now he that knows that he has a Father gracious to him through Christ, truly
knows God; he knows also that God cares for him, and calls upon God; in a word,
he is not 25] without God, as the heathen. For devils and the ungodly are not able
to believe this article: the forgiveness of sins. Hence, they hate God as an enemy,
call not upon Him, 26] and expect no good from Him. Augustine also admonishes
his readers concerning the word “faith,” and teaches that the term “faith” is accepted in the Scriptures not for knowledge such as is in the ungodly but for confidence
which consoles and encourages the terrified mind.
27] Furthermore, it is taught on our part that it is necessary to do good works, not
that we should trust to merit grace by them, but because it is the will of God. 28]
It is only by faith that forgiveness of sins is apprehended, and that, for nothing.
29] And because through faith the Holy Ghost is received, hearts are renewed and
endowed with new affections, so as to be able to bring forth good works. 30] For
Ambrose says: Faith is the mother of a good will and right doing. 31] For man’s
powers without the Holy Ghost are full of ungodly affections, and are too weak to
do works which are good in God’s sight. 32] Besides, they are in the power of the
devil who impels men to divers sins, 33] to ungodly opinions, to open crimes. This
we may see in the philosophers, who, although they endeavored to live an honest
life could not succeed, 34] but were defiled with many open crimes. Such is the feebleness of man when he is without faith and without the Holy Ghost, and governs
himself only by human strength.
35] Hence it may be readily seen that this doctrine is not to be charged with prohibiting good works, but rather the more to be commended, because it shows how
we are enabled to do good works. 36] For without faith human nature can in no
wise do the works of the First or of the Second Commandment. 37] Without faith
it does not call upon God, nor expect anything from God, nor bear the cross, but
seeks, and trusts in, man’s help. 38] And thus, when there is no faith and trust in
God all manner of lusts and human devices rule in the heart. 39] Wherefore Christ
said, John 15:5: Without Me ye can do nothing; 40] and the Church sings:
Lacking Thy divine favor,
There is nothing found in man,
Naught in him is harmless.

Article XXI: Of the Worship of the Saints.

1] Of the Worship of Saints they teach that the memory of saints may be set before
us, that we may follow their faith and good works, according to our calling, as the
Emperor may follow the example of David in making war to drive away the Turk
from his country. 2] For both are kings. But the Scripture teaches not the invoca-
tion of saints or to ask help of saints, since it sets before us the one Christ as the
Mediator, Propitiation, High Priest, and Intercessor. 3] He is to be prayed to, and
has promised that He will hear our prayer; and this worship He approves above
all, to wit, that in all afflictions He be called upon, 1 John 2:1: 4] If any man sin, we
have an Advocate with the Father, etc.

5] This is about the Sum of our Doctrine, in which, as can be seen, there is nothing
that varies from the Scriptures, or from the Church Catholic, or from the Church
of Rome as known from its writers. This being the case, they judge harshly who
insist that our teachers be regarded as heretics. 6] There is, however, disagreement
on certain abuses, which have crept into the Church without rightful authority.
And even in these, if there were some difference, there should be proper lenity on
the part of bishops to bear with us by reason of the Confession which we have now
reviewed; because even the Canons are not so severe as to demand the same rites
everywhere, neither, at any time, have the rites of all churches been the same; 7]
although, among us, in large part, the ancient rites are diligently observed. 8] For
it is a false and malicious charge that all the ceremonies, all the things instituted
of old, are abolished in our churches. 9] But it has been a common complaint that
some abuses were connected with the ordinary rites. These, inasmuch as they could
not be approved with a good conscience, have been to some extent corrected.
Articles in which are Reviewed the Abuses which have been Corrected.
10] Inasmuch, then, as our churches dissent in no article of the faith from the
Church Catholic, but only omit some abuses which are new, and which have been
erroneously accepted by the corruption of the times, contrary to the intent of the
Canons, we pray that Your Imperial Majesty would graciously hear both what has
been changed, and what were the reasons why the people were not compelled to
observe those abuses against their conscience. 11] Nor should Your Imperial Majesty believe those who, in order to excite the hatred of men against our part, disseminate strange slanders among the people. 12] Having thus excited the minds of good
men, they have first given occasion to this controversy, and now endeavor, by the
same arts, to increase the discord. 13] For Your Imperial Majesty will undoubtedly
find that the form of doctrine and of ceremonies with us is not so intolerable as
these ungodly and malicious men represent. 14] Besides, the truth cannot be gathered from common rumors or the revilings of enemies. 15] But it can readily be
judged that nothing would serve better to maintain the dignity of ceremonies, and
to nourish reverence and pious devotion among the people than if the ceremonies
were observed rightly in the churches.

Article XXII: Of Both Kinds in the Sacrament.

1] To the laity are given Both Kinds in the Sacrament of the Lord’s Supper, because
this usage has the commandment of the Lord in Matt. 26:27: Drink ye all of it, 2]
where Christ has manifestly commanded concerning the cup that all should drink.
3] And lest any man should craftily say that this refers only to priests, Paul in 1
Cor. 11:27 recites an example from which it appears that the whole congregation
did use both kinds. 4] And this usage has long remained in the Church, nor is it
known when, or by whose authority, it was changed; although Cardinal Cusanus
mentions the time 5] when it was approved. Cyprian in some places testifies that
the blood was given to the people. 6] The same is testified by Jerome, who says: The
priests administer the Eucharist, and distribute the blood of Christ to the people.
Indeed, Pope Gelasius 7] commands that the Sacrament be not divided (dist. II.,
De Consecratione, cap. Comperimus). 8] Only custom, not so ancient, has it otherwise. But it is evident 9] that any custom introduced against the commandments
of God is not to be allowed, as the Canons witness (dist. III., cap. Veritate, and
the following chapters). 10] But this custom has been received, not only against
the Scripture, but also against the old Canons 11] and the example of the Church.
Therefore, if any preferred to use both kinds of the Sacrament, they ought not
to have been compelled with offense to their consciences to do otherwise. And
because the division 12] of the Sacrament does not agree with the ordinance of
Christ, we are accustomed to omit the procession, which hitherto has been in use.

Article XXIII: Of the Marriage of Priests.

1] There has been common complaint concerning the examples of priests who were
not chaste. 2] For that reason also Pope Pius is reported to have said that there
were certain causes why marriage was taken away from priests, but that there were
far weightier ones why it ought to be given back; for so Platina writes. 3] Since,
therefore, our priests were desirous to avoid these open scandals, they married
wives, and taught that it was lawful for them to contract matrimony. First, because
4] Paul says, 1 Cor. 7:2,9: To avoid fornication, let every man have his own wife.
Also: It is better to marry than to burn. Secondly 5] Christ says, Matt. 19:11: All
men cannot receive this saying, where He teaches that not all men are fit to lead
a single life; for God created man for procreation, Gen. 1:28. 6] Nor is it in man’s
power, without a singular gift and work of God, to alter this creation. [For it is
manifest, and many have confessed that no good, honest, chaste life, no Christian,
sincere, upright conduct has resulted (from the attempt), but a horrible, fearful
unrest and torment of conscience has been felt by many until the end.] Therefore,

7] those who are not fit to lead a single life ought to 8] contract matrimony. For no
man’s law, no vow, can annul the commandment and ordinance of God. For these
reasons 9] the priests teach that it is lawful for them to marry wives.
10] It is also evident that in the ancient Church priests were married men. 11] For
Paul says, 1 Tim. 3:2, that a bishop should be chosen who is the husband of one
wife. 12] And in Germany, four hundred years ago for the first time, the priests
were violently compelled to lead a single life, who indeed offered such resistance
that the Archbishop of Mayence, when about to publish the Pope’s decree concerning this matter, was almost killed in the tumult raised by the enraged priests. 13]
And so harsh was the dealing in the matter that not only were marriages forbidden
for the future, but also existing marriages were torn asunder, contrary to all laws,
divine and human, contrary even to the Canons themselves, made not only by the
Popes, but by most celebrated Synods. [Moreover, many God-fearing and intelligent people in high station are known frequently to have expressed misgivings that
such enforced celibacy and depriving men of marriage (which God Himself has instituted and left free to men) has never produced any good results, but has brought
on many great and evil vices and much iniquity.]
14] Seeing also that, as the world is aging, man’s nature is gradually growing weaker, it is well to guard that no more vices steal into Germany.
15] Furthermore, God ordained marriage to be a help against human infirmity.
16] The Canons themselves say that the old rigor ought now and then, in the latter
times, to be relaxed because of the weakness of men; which it is to be wished were
done also in this matter. 17] And it is to be expected that the churches shall at
some time lack pastors if marriage is any longer forbidden.
18] But while the commandment of God is in force, while the custom of the
Church is well known, while impure celibacy causes many scandals, adulteries, and
other crimes deserving the punishments of just magistrates, yet it is a marvelous
thing that in nothing is more cruelty exercised than against 19] the marriage of
priests. God has given commandment to honor marriage. By the laws of all 20]
well-ordered commonwealths, even among the heathen, marriage is most highly
honored. 21] But now men, and that, priests, are cruelly put to death, contrary to
the intent of the Canons, for no other cause than 22] marriage. Paul, in 1 Tim. 4:3,
calls that a doctrine of devils which forbids marriage. 23] This may now be readily
understood when the law against marriage is maintained by such penalties.
24] But as no law of man can annul the commandment of God, so neither can it be
done by any vow. 25] Accordingly, Cyprian also advises that women who do not
keep the chastity they have promised should marry. His words are these (Book I,
Epistle XI): But if they be unwilling or unable to persevere, it is better for them to
marry than to fall into the fire by their lusts; they should certainly give no offense
to their brethren and sisters.
26] And even the Canons show some leniency toward those who have taken vows
before the proper age, as heretofore has generally been the case.

Article XXIV: Of the Mass.

1] Falsely are our churches accused of abolishing the Mass; for the Mass is retained
among 2] us, and celebrated with the highest reverence. Nearly all the usual ceremonies are also preserved, save that the parts sung in Latin are interspersed here
and there with German hymns, which have been added 3] to teach the people. For
ceremonies are needed to this end alone that the unlearned 4] be taught [what they
need to know of Christ]. And not only has Paul commanded to use in the church
a language understood by the people 1 Cor. 14:2-9, but it has also been so ordained
by man’s law. 5] The people are accustomed to partake of the Sacrament together,
if any be fit for it, and this also increases the reverence and devotion of public 6]
worship. For none are admitted 7] except they be first examined. The people are
also advised concerning the dignity and use of the Sacrament, how great consolation it brings anxious consciences, that they may learn to believe God, and to expect and ask of Him all that is good. 8] [In this connection they are also instructed
regarding other and false teachings on the Sacrament.] This worship pleases God;
such use of the Sacrament nourishes true devotion 9] toward God. It does not,
therefore, appear that the Mass is more devoutly celebrated among our adversaries
than among us.
10] But it is evident that for a long time this also has been the public and most
grievous complaint of all good men that Masses have been basely profaned and
applied to purposes of lucre. 11] For it is not unknown how far this abuse obtains
in all the churches by what manner of men Masses are said only for fees or stipends, and how many celebrate them contrary to the Canons. 12] But Paul severely
threatens those who deal unworthily with the Eucharist when he says, 1 Cor. 11:27:
Whosoever shall eat this bread, and drink this cup of the Lord, unworthily, shall
be guilty of the body and blood of the Lord. 13] When, therefore our priests were
admonished concerning this sin, Private Masses were discontinued among us, as
scarcely any Private Masses were celebrated except for lucre’s sake.

14] Neither were the bishops ignorant of these abuses, and if they had corrected
them in time, there would now be less dissension. Heretofore, 15] by their own
connivance, they suffered many corruptions to creep into the Church. Now, when
it is too late, they begin to complain 16] of the troubles of the Church, while this
disturbance has been occasioned simply by those abuses which were so manifest
that they could be borne no longer. There have been great 17] dissensions concerning the Mass, concerning the Sacrament. 18] Perhaps the world is being punished
for such long-continued profanations of the Mass as have been tolerated in the
churches for so many centuries by the very men who 19] were both able and in
duty bound to correct them. For in the Ten Commandments it is written, Ex. 20:7:
The Lord will not hold him guiltless that taketh His name in vain. But since 20]
the world began, nothing that God ever ordained seems to have been so abused for
filthy lucre as the Mass.
21] There was also added the opinion which infinitely increased Private Masses,
namely that Christ, by His passion, had made satisfaction for original sin, and
instituted the Mass wherein an offering should be made for daily sins, 22] venial
and mortal. From this has arisen the common opinion that the Mass 23] takes away
the sins of the living and the dead by the outward act. Then they began to dispute
whether one Mass said for many were worth as much as special Masses for individuals, and this brought forth that infinite multitude of Masses. [With this work
men wished to obtain from God all that they needed, and in the mean time faith in
Christ and the true worship were forgotten.]
24] Concerning these opinions our teachers have given warning that they depart from the Holy Scriptures and diminish the glory of the passion of Christ.
For Christ’s passion 25] was an oblation and satisfaction, not for original guilt
only, but also for all other sins, as it is written to the Hebrews 10:10: 26] We are
sanctified through the offering of Jesus Christ once for all. Also, Hebrews 10:14:
27] By one offering He hath perfected forever them that are sanctified. [It is an
unheard-of innovation in the Church to teach that Christ by His death made
satisfaction only for original sin and not likewise for all other sin. Accordingly
it is hoped that everybody will understand that this error has not been reproved
without due reason.]
28] Scripture also teaches that we are justified before God through faith in Christ,
when we believe that our sins are forgiven for Christ’s sake. 29] Now if the Mass
take away the sins of the living and the dead by the outward act justification comes
of the work of Masses, and not of faith, which Scripture does not allow.
30] But Christ commands us, Luke 22:19: This do in remembrance of Me; therefore the Mass was instituted that the faith of those who use the Sacrament should
remember what benefits it receives through Christ, and cheer and comfort the
anxious conscience. For to remember Christ is to remember His benefits, 31] and
to realize that they are truly offered unto us. 32] Nor is it enough only to remember the history; for this also the Jews and the ungodly can remember. 33] Wherefore the Mass is to be used to this end, that there the Sacrament [Communion] may
be administered to them that have need of consolation; as Ambrose says: Because
I always sin, I am always bound to take the medicine. [Therefore this Sacrament
requires faith, and is used in vain without faith.]
34] Now, forasmuch as the Mass is such a giving of the Sacrament, we hold one
communion every holy-day, and, if any desire the Sacrament, also on other days,
when it is given to such as ask for it. 35] And this custom is not new in the Church;
for the Fathers before Gregory make no mention of any private Mass, but of the
common Mass [the Communion] they speak very much. Chrysostom says 36] that
the priest stands daily at the altar, inviting some 37] to the Communion and keeping back others. And it appears from the ancient Canons that some one celebrated
the Mass from whom all the other presbyters and deacons received the body of he
Lord; for thus 38] the words of the Nicene Canon say: Let the deacons, according
to their order, receive the Holy Communion after the presbyters, from the bishop
or from a presbyter. 39] And Paul, 1 Cor. 11:33, commands concerning the Communion: Tarry one for another, so that there may be a common participation.
40] Forasmuch, therefore, as the Mass with us has the example of the Church,
taken from the Scripture and the Fathers, we are confident that it cannot be
disapproved, especially since public ceremonies, for the most part like those hither
to in use, are retained; only the number of Masses differs, which, because of very
great and manifest abuses doubtless might be profitably reduced. 41] For in olden
times, even in churches most frequented, the Mass was not celebrated every day,
as the Tripartite History (Book 9, chap. 33) testifies: Again in Alexandria, every
Wednesday and Friday the Scriptures are read, and the doctors expound them, and
all things are done, except the solemn rite of Communion.

Article XXV: Of Confession.

1] Confession in the churches is not abolished among us; for it is not usual to
give the body of the Lord, except to them that have been previously examined
and absolved. And 2] the people are most carefully taught concerning faith in the
absolution, about which formerly there 3] was profound silence. Our people are
taught that they should highly prize the absolution, as being the voice of God, 4]
and pronounced by God’s command. The power of the Keys is set forth in its beauty and they are reminded what great consolation it brings to anxious consciences,
also, that God requires faith to believe such absolution as a voice sounding from
heaven, and that such faith in Christ truly obtains and receives the forgiveness of
sins. Aforetime satisfactions were immoderately extolled; 5] of faith and the merit
of Christ and the righteousness of faith no mention was made; wherefore, on this
point, our churches are by no means to be blamed. For this even our adversaries
must needs concede 6] to us that the doctrine concerning repentance has been
most diligently treated and laid open by our teachers.
7] But of Confession they teach that an enumeration of sins is not necessary,
and that consciences be not burdened with anxiety to enumerate all sins, for it
is impossible to recount all sins, as the Psalm 19:13 testifies: Who can understand
his errors? Also Jeremiah 17:9 : 8] The heart is deceitful; who can know it? But if
no sins were forgiven, except those that are recounted, 9] consciences could never
find peace; for very many sins they neither see 10] nor can remember. The ancient writers also testify that an enumeration is not necessary. For in the Decrees,
Chrysostom is quoted, 11] who says thus: I say not to you that you should disclose
yourself in public, nor that you accuse yourself before others, but I would have you
obey the prophet who says: “Disclose thy way before God.” Therefore confess your
sins before God, the true Judge, with prayer. Tell your errors, not with the tongue,
but with the memory of your conscience, etc. 12] And the Gloss (Of Repentance,
Distinct. V, Cap. Consideret) admits that Confession is of human right only [not
commanded by Scripture, but ordained by the Church]. 13] Nevertheless, on
account of the great benefit of absolution, and because it is otherwise useful to the
conscience, Confession is retained among us.

Article XXVI: Of the Distinction of Meats.

1] It has been the general persuasion, not of the people alone, but also of those
teaching in the churches, that making Distinctions of Meats, and like traditions of
men, are works profitable to merit grace, and able to make satisfactions for sins.
And that 2] the world so thought, appears from this, that new ceremonies, new
orders, new holy-days, and new fastings were daily instituted, and the teachers in
the churches did exact these works as a service necessary to merit grace, and did
greatly terrify men’s consciences, if they should omit any of these things. 3] From
this persuasion concerning traditions much detriment has resulted in the Church.
4] First, the doctrine of grace and of the righteousness of faith has been obscured
by it, which is the chief part of the Gospel, and ought to stand out as the most
prominent in the Church, in order that the merit of Christ may be well known,
and faith, which believes that sins are forgiven for Christ’s sake be exalted far
above works. Wherefore Paul also lays 5] the greatest stress on this article, putting
aside the Law and human traditions, in order to show that Christian righteousness is something else than such works, to wit, the faith which believes that sins
6] are freely forgiven for Christ’s sake. But this doctrine of Paul has been almost
wholly smothered by traditions, which have produced an opinion that, by making
distinctions in meats and like services, 7] we must merit grace and righteousness.
In treating of repentance, there was no mention made of faith; only those works of
satisfaction were set forth; in these the entire repentance seemed to consist.
8] Secondly, these traditions have obscured the commandments of God, because
traditions were placed far above the commandments of God. Christianity was
thought to consist wholly in the observance of certain holy-days, rites, fasts, and
vestures. These 9] observances had won for themselves the exalted title of being the
spiritual life and the perfect life. Meanwhile the commandments of God, according
to 10] each one’s calling, were without honor namely, that the father brought up
his offspring, that the mother bore children, that the prince governed the commonwealth,—these were accounted works that were worldly and imperfect, and far
below those glittering observances. And this error greatly tormented 11] devout
consciences, which grieved that they were held in an imperfect state of life, as in
marriage, in the office of magistrate; or in other civil ministrations; on the other
hand, they admired the monks and such like, and falsely imagined that the observances of such men were more acceptable to God.
12] Thirdly, traditions brought great danger to consciences; for it was impossible
to keep all traditions, and yet men judged these observances to be necessary acts
of worship. Gerson writes that many fell 13] into despair, and that some even took
their own lives, because they felt that they were not able to satisfy the traditions,
and they had all the while not heard any consolation of the righteousness of faith
and 14] grace. We see that the summists and theologians gather the traditions,
and seek mitigations whereby to ease consciences, and yet they do not sufficiently unfetter, but sometimes entangle, consciences even more. 15] And with the
gathering of these traditions, the schools and sermons have been so much occupied that they have had no leisure to touch upon Scripture, and to seek the more
profitable doctrine of faith, of the cross, of hope, of the dignity of civil affairs of
consolation of sorely tried consciences. 16] Hence Gerson and some other theologians have grievously complained that by these strivings concerning traditions
they were prevented from giving attention to a better kind of doctrine. Augustine
also forbids that men’s consciences should be burdened 17] with such observances,
and prudently advises Januarius that he must know that they are to be observed as
things indifferent; for such are his words.
18] Wherefore our teachers must not be looked upon as having taken up this
matter rashly or from hatred of the bishops, 19] as some falsely suspect. There was
great need to warn the churches of these errors, which had arisen from misunderstanding the traditions. 20] For the Gospel compels us to insist in the churches
upon the doctrine of grace, and of the righteousness of faith; which, however,
cannot be understood, if men think that they merit grace by observances of their
own choice.
21] Thus, therefore, they have taught that by the observance of human traditions
we cannot merit grace or be justified, and hence we must not think such observances necessary acts of worship. 22] They add hereunto testimonies of Scripture.
Christ, Matt. 15:3, defends the Apostles who had not observed the usual tradition,
which, however, evidently pertains to a matter not unlawful, but indifferent, and
to have a certain affinity with the purifications of the Law, and says, Matt. 15:9, In
vain do they worship Me with the commandments of men. 23] He, therefore, does
not exact an unprofitable service. Shortly after He adds: Not that which goeth
into the mouth defileth a man. So also Paul, Rom. 14:17: 24] The kingdom of God
is not meat and drink. 25] Col. 2:16: Let no man, therefore, judge you in meat, or
in drink, or in respect of an holy-day, or of the Sabbath-day; also: If 26] ye be dead
with Christ from the rudiments of the world, why, as though living in the world,
are ye subject to ordinances: Touch not, taste not, handle not! And Peter says, Acts
15:10: Why 27] tempt ye God to put a yoke upon the neck of the disciples, which
neither our fathers nor we were able to bear? But we believe that through the grace
of the Lord Jesus Christ 28] we shall be saved, even as they. Here Peter forbids to
burden the consciences with many rites, 29] either of Moses or of others. And in
1 Tim. 4:1,3 Paul calls the prohibition of meats a doctrine of devils; for it is against
the Gospel to institute or to do such works that by them we may merit grace, or as
though Christianity could not exist without such service of God.
30] Here our adversaries object that our teachers are opposed to discipline and
mortification of the flesh, as Jovinian. But the contrary may be learned 31] from
the writings of our teachers. For they have always taught concerning the cross
that it behooves Christians to bear afflictions. This is the true, 32] earnest, and
unfeigned mortification, to wit, to be exercised with divers afflictions, and to be
crucified with Christ.

33] Moreover, they teach that every Christian ought to train and subdue himself
with bodily restraints, or bodily exercises and labors that neither satiety nor slothfulness tempt him to sin, but not that we may merit grace or make satisfaction for
sins by such exercises. 34] And such external discipline ought to be urged at all
times, not only on a few and set days. So Christ commands, 35] Luke 21:34: Take
heed lest your hearts 36] be overcharged with surfeiting; also Matt. 17:21: This kind
goeth not out but 37] by prayer and fasting. Paul also says, 1 Cor. 9:27: I keep under
my body and bring it into subjection. 38] Here he clearly shows that he was keeping under his body, not to merit forgiveness of sins by that discipline, but to have
his body in subjection and fitted for spiritual things, and for the discharge of duty
according 39] to his calling. Therefore, we do not condemn fasting in itself, but the
traditions which prescribe certain days and certain meats, with peril of conscience,
as though such works were a necessary service.
40] Nevertheless, very many traditions are kept on our part, which conduce to
good order in the Church, as the Order of Lessons 41] in the Mass and the chief
holy-days. But, at the same time, men are warned that such observances do not
justify before God, and that in such things it should not be made sin if they be
omitted without offense. 42] Such liberty in human rites was not unknown to
the Fathers. 43] For in the East they kept Easter at another time than at Rome,
and when, on account of this diversity, the Romans accused the Eastern Church
of schism, they were admonished by others 44] that such usages need not be alike
everywhere. And Irenaeus says: Diversity concerning fasting does not destroy the
harmony of faith; as also Pope Gregory intimates in Dist. XII, that such diversity
does not violate the unity of the Church. 45] And in the Tripartite History, Book
9, many examples of dissimilar rites are gathered, and the following statement is
made: It was not the mind of the Apostles to enact rules concerning holy-days, but
to preach godliness and a holy life [to teach faith and love].

Article XXVII: Of Monastic Vows.

1] What is taught on our part concerning Monastic Vows, will be better understood if it be remembered what has been the state of the monasteries, and how
many things were daily done in those very monasteries, contrary to the Canons.
2] In Augustine’s time they were free associations. Afterward, when discipline was
corrupted, vows were everywhere added for the purpose of restoring discipline, as
in a carefully planned prison.
3] Gradually, many other observances were added besides vows. 4] And these fetters were laid upon many before the lawful age, contrary to the Canons.
5] Many also entered into this kind of life through ignorance, being unable to judge
their own strength, though they were of sufficient age. 6] Being thus ensnared, they
were compelled to remain, even though some could have been freed by the kind
provision of the Canons. 7] And this was more the case in convents of women than
of monks, although more consideration should have been shown the weaker sex.
8] This rigor displeased many good men before this time, who saw that young men
and maidens were thrown into convents for a living. They saw what unfortunate
results came of this procedure, and what scandals were created, what snares were
cast upon consciences! They were grieved 9] that the authority of the Canons in
so momentous a matter was utterly set aside and despised. To 10] these evils was
added such a persuasion concerning vows as, it is well known, in former times displeased even those monks who were more considerate. 11] They taught that vows
were equal to Baptism; they taught that by this kind of life they merited forgiveness of sins and justification before God. 12] Yea, they added that the monastic life
not only merited righteousness before God but even greater things, because it kept
not only the precepts, but also the so-called “evangelical counsels.”
13] Thus they made men believe that the profession of monasticism was far better
than Baptism, and that the monastic life was more meritorious than that of magistrates, than the life of pastors, and such like, who serve their calling in accordance
with God’s commands, without any man-made services. 14] None of these things
can be denied; for they appear in their own books. [Moreover, a person who has
been thus ensnared and has entered a monastery learns little of Christ.]
15] What, then, came to pass in the monasteries? Aforetime they were schools of
theology and other branches, profitable to the Church; and thence pastors and
bishops were obtained. Now it is another thing. It is needless to rehearse what is
known to all. 16] Aforetime they came together to learn; now they feign that it is a
kind of life instituted to merit grace and righteousness; yea, they preach that it is a
state of perfection, and they put it far above all other kinds of life ordained of God.
17] These things we have rehearsed without odious exaggeration, to the end that
the doctrine of our teachers on this point might be better understood.
18] First, concerning such as contract matrimony, they teach on our part that it is
lawful for all men who are not fitted for single life to contract matrimony, because
vows cannot annul the ordinance and commandment of God. 19] But the commandment of God is 1 Cor. 7:2: To avoid fornication, let every man have 20] his
own wife. Nor is it the commandment only, but also the creation and ordinance of
God, which forces those to marry who are not excepted by a singular work of God,
according to the text Gen. 2:18: It is not good 21] that the man should be alone.
Therefore they do not sin who obey this commandment and ordinance of God.
22] What objection can be raised to this? Let men extol the obligation of a vow as
much as they list, yet shall they not bring to pass that the vow 23] annuls the commandment of God. The Canons teach that the right of the superior is excepted in
every vow; [that vows are not binding against the decision of the Pope;] much less,
therefore, are these vows of force which are against the commandments of God.
24] Now, if the obligation of vows could not be changed for any cause whatever,
the Roman Pontiffs could never have given dispensation for it is not lawful for
man to annul an obligation which is simply 25] divine. But the Roman Pontiffs
have prudently judged that leniency is to be observed in this obligation, and therefore 26] we read that many times they have dispensed from vows. The case of the
King of Aragon who was called back from the monastery is well known, and there
are also examples in our own times. [Now, if dispensations have been granted for
the sake of securing temporal interests, it is much more proper that they be granted on account of the distress of souls.]
27] In the second place, why do our adversaries exaggerate the obligation or effect
of a vow when, at the same time, they have not a word to say of the nature of the
vow itself, that it ought to be in a thing possible, that it ought to be free, 28] and
chosen spontaneously and deliberately? But it is not unknown to what extent
perpetual chastity is in the power of man. 29] And how few are there who have
taken the vow spontaneously and deliberately! Young maidens and men, before
they are able to judge, are persuaded, and sometimes even compelled, to take the
vow. Wherefore 30] it is not fair to insist so rigorously on the obligation, since it is
granted by all that it is against the nature of a vow to take it without spontaneous
and deliberate action.
31] Most canonical laws rescind vows made before the age of fifteen; for before
that age there does not seem sufficient judgment in a person to decide concerning
a perpetual life. 32] Another Canon, granting more to the weakness of man, adds a
few years; for it forbids a vow to be made before the age of eighteen. 33] But which
of these two Canons shall we follow? The most part have an excuse for leaving the
monasteries, because most of them have taken the vows before they reached these
ages.
34] Finally, even though the violation of a vow might be censured, yet it seems
not forthwith to follow that the marriages of such persons must be dissolved.
35] For Augustine denies that they ought to be dissolved (XXVII. Quaest. I, Cap.
Nuptiarum), and his authority is not lightly to be esteemed, although other men
afterwards thought otherwise.
36] But although it appears that God’s command concerning marriage delivers
very many from their vows, yet our teachers introduce also another argument
concerning vows to show that they are void. For every service of God, ordained
and chosen of men without the commandment of God to merit justification and
grace, is wicked, as Christ says Matt. 15:9: 37] In vain do they worship Me with the
commandments of men. And Paul teaches everywhere that righteousness is not to
be sought from our own observances and acts of worship, devised by men, but that
it comes by faith to those who believe that they are received by God into grace for
Christ’s sake.
38] But it is evident that monks have taught that services of man’s making satisfy
for sins and merit grace and justification. What else is this than to detract from the
glory of Christ and to obscure and deny the righteousness of faith? 39] It follows,
therefore, that the vows thus commonly taken have been wicked services, and, consequently, are void. 40] For a wicked vow, taken against the commandment of God,
is not valid; for (as the Canon says) no vow ought to bind men to wickedness.
41] Paul says, Gal. 5:4: Christ is become of no effect unto you, whosoever of you are
justified by the Law, ye are fallen from grace. 42] To those, therefore, who want to
be justified by their vows Christ is made of no effect, and they fall from grace. 43]
For also these who ascribe justification to vows ascribe to their own works that
which properly belongs to the glory of Christ.
44] Nor can it be denied, indeed, that the monks have taught that, by their vows
and observances, they were justified, and merited forgiveness of sins, yea, they
invented still greater absurdities, saying 45] that they could give others a share
in their works. If any one should be inclined to enlarge on these things with evil
intent, how many things could he bring together whereof even the monks are now
ashamed! 46] Over and above this, they persuaded men that services of man’s making were a state of Christian perfection. 47] And is not this assigning justification
to works? 48] It is no light offense in the Church to set forth to the people a service
devised by men, without the commandment of God, and to teach that such service
justifies men. For the righteousness of faith, which chiefly ought to be taught in
the Church, is obscured when these wonderful angelic forms of worship, with their
show of poverty, humility, and celibacy, are cast before the eyes of men.
49] Furthermore, the precepts of God and the true service of God are obscured
when men hear that only monks are in a state of perfection. For Christian perfection is to fear God from the heart, and yet to conceive great faith, and to trust that
for Christ’s sake we have a God who has been reconciled, to ask of God, and assuredly to expect His aid in all things that, according to our calling, are to be done;

and meanwhile, to be diligent in outward good works, 50] and to serve our calling.
In these things consist the true perfection and the true service of God. It does not
consist in celibacy, or in begging, or in vile apparel. 51] But the people conceive
many pernicious opinions from the false commendations of monastic life. 52] They
hear celibacy praised above measure; therefore they lead their married life with
offense to their consciences. 53] They hear that only beggars are perfect; therefore
they keep their possessions and do business with offense to their consciences. 54]
They hear that it is an evangelical counsel not to seek revenge; therefore some in
private life are not afraid to take revenge, for they hear that it is but a counsel, and
55] not a commandment. Others judge that the Christian cannot properly hold a
civil office or be a magistrate.
56] There are on record examples of men who, forsaking marriage and the administration of the Commonwealth, have hid themselves in monasteries. This 57] they
called fleeing from the world, and seeking a kind of life which would be more
pleasing to God. Neither did they see that God ought to be served in those commandments which He Himself has given and not in commandments 58] devised by
men. A good and perfect kind of life is that which has for it the commandment of
God. 59] It is necessary to admonish men of these things.
60] And before these times, Gerson rebukes this error of the monks concerning
perfection, and testifies that in his day it was a new saying that the monastic life is
a state of perfection.
61] So many wicked opinions are inherent in the vows, namely, that they justify,
that they constitute Christian perfection, that they keep the counsels and commandments, that they have works of supererogation. All these things, since they
are false and empty, make vows null and void.

Article XXVIII: Of Ecclesiastical Power.

1] There has been great controversy concerning the Power of Bishops, in which
some have awkwardly confounded the power of the Church 2] and the power of
the sword. And from this confusion very great wars and tumults have resulted,
while the Pontiffs, emboldened by the power of the Keys, not only have instituted
new services and burdened consciences with reservation of cases and ruthless excommunications, but have also undertaken to transfer the kingdoms of this world,
3] and to take the Empire from the Emperor. These wrongs have long since been
rebuked in the Church 4] by learned and godly men. Therefore our teachers, for the
comforting of men’s consciences, were constrained to show the difference between
the power of the Church and the power of the sword, and taught that both of
them, because of God’s commandment, are to be held in reverence and honor, as
the chief blessings of God on earth.
5] But this is their opinion, that the power of the Keys, or the power of the bishops, according to the Gospel, is a power or commandment of God, to preach the
Gospel, to remit and retain sins, and to administer Sacraments. 6] For with this
commandment Christ sends forth His Apostles, John 20:21 sqq.: As My Father hath
sent Me, even so send I you. Receive ye the Holy Ghost. Whosesoever sins ye remit,
they are remitted unto them; and whosesoever sins ye retain, they are retained. 7]
Mark 16:15: Go preach the Gospel to every creature.
8] This power is exercised only by teaching or preaching the Gospel and administering the Sacraments, according to their calling either to many or to individuals.
For thereby are granted, not bodily, but eternal things, as eternal righteousness, the
Holy Ghost, eternal life. 9] These things cannot come but by the ministry of the
Word and the Sacraments, as Paul says, Rom. 1:16: The Gospel is the power of God
unto salvation to every one that believeth. 10] Therefore, since the power of the
Church grants eternal things, and is exercised only by the ministry of the Word, it
does not interfere with civil government; no more than the art of singing interferes
with civil government. 11] For civil government deals with other things than does
the Gospel. The civil rulers defend not minds, but bodies and bodily things against
manifest injuries, and restrain men with the sword and bodily punishments in
order to preserve civil justice and peace.
12] Therefore the power of the Church and the civil power must not be confounded. The power of the Church has its own commission to teach the Gospel and 13]
to administer the Sacraments. Let it not break into the office of another; let it not
transfer the kingdoms of this world; let it not abrogate the laws of civil rulers; let
it not abolish lawful obedience; let it not interfere with judgments concerning
civil ordinances or contracts; let it not prescribe laws to civil rulers concerning the
form of the Commonwealth. 14] As Christ says, John 18:36: My kingdom is not of
this world; 15] also Luke 12:14: Who made Me a judge or a divider over you? 16]
Paul also says, Phil. 3:20: Our citizenship is in heaven; 17] 2 Cor. 10:4: The weapons
of our warfare are not carnal, but mighty through God to the casting down of
imaginations.
18] After this manner our teachers discriminate between the duties of both these
powers, and command that both be honored and acknowledged as gifts and blessings of God.
19] If bishops have any power of the sword, that power they have, not as bishops,
by the commission of the Gospel, but by human law having received it of kings and
emperors for the civil administration of what is theirs. This, however, is another
office than the ministry of the Gospel.
20] When, therefore, the question is concerning the jurisdiction of bishops, civil
authority must be distinguished from 21] ecclesiastical jurisdiction. Again, according to the Gospel or, as they say, by divine right, there belongs to the bishops as
bishops, that is, to those to whom has been committed the ministry of the Word
and the Sacraments, no jurisdiction except to forgive sins, to judge doctrine, to
reject doctrines contrary to the Gospel, and to exclude from the communion of
the Church wicked men, whose wickedness is known, and this without human
force, 22] simply by the Word. Herein the congregations of necessity and by divine
right must obey them, according to Luke 10:16: He that heareth you heareth Me.
23] But when they teach or ordain anything against the Gospel, then the congregations have a commandment of God prohibiting obedience, Matt. 7:15: Beware of
false prophets; 24] Gal. 1:8: Though an angel from heaven preach any other gospel,
let him be accursed; 25] 2 Cor. 13:8: We can do nothing against the truth, but for
the truth. 26] Also: The power which the Lord hath given me to edification, and
not to destruction. 27] So, also, the Canonical Laws command (II. Q. VII. Cap.,
Sacerdotes, and Cap. Oves). 28] And Augustine (Contra Petiliani Epistolam):
Neither must we submit to Catholic bishops if they chance to err, or hold anything
contrary to the Canonical Scriptures of God.
29] If they have any other power or jurisdiction, in hearing and judging certain
cases, as of matrimony or of tithes, etc., they have it by human right, in which
matters princes are bound, even against their will, when the ordinaries fail, to
dispense justice to their subjects for the maintenance of peace. 30] Moreover, it
is disputed whether bishops or pastors have the right to introduce ceremonies in
the Church, and to make laws concerning meats, holy-days and grades, that is,
orders of ministers, etc. 31] They that give this right to the bishops refer to this
testimony John 16:12-13: I have yet many things to say unto you, but ye cannot bear
them now. Howbeit when He, the Spirit of Truth, is come, He will guide you into
all truth. 32] They also refer to the example of the Apostles, who commanded to
abstain from blood and from things strangled, Acts 15:29. 33] They refer to the
Sabbath-day as having been changed into the Lord’s Day, contrary to the Decalog,
as it seems. Neither is there any example whereof they make more than concerning
the changing of the Sabbath-day. Great, say they, is the power of the Church, since
it has dispensed with one of the Ten Commandments!
34] But concerning this question it is taught on our part (as has been shown above)
that bishops have no power to decree anything against the Gospel. The Canonical
Laws teach the same thing (Dist. IX). 35] Now, it is against Scripture to establish
or require the observance of any traditions, to the end that by such observance we
may make satisfaction for sins, or merit grace and righteousness. 36] For the glory
of Christ’s merit suffers injury when, by such observances, 37] we undertake to
merit justification. But it is manifest that, by such belief, traditions have almost
infinitely multiplied in the Church, the doctrine concerning faith and the righteousness of faith being meanwhile suppressed. For gradually more holy-days were
made, fasts appointed, new ceremonies and services in honor of saints instituted,
because the authors of such things thought that by these works they were meriting
38] grace. Thus in times past the Penitential Canons increased, whereof we still see
some traces in the satisfactions.
39] Again, the authors of traditions do contrary to the command of God when
they find matters of sin in foods, in days, and like things, and burden the Church
with bondage of the law, as if there ought to be among Christians, in order to
merit justification a service like the Levitical, the arrangement of which God had
committed to the Apostles and bishops. 40] For thus some of them write; and the
Pontiffs in some measure seem to be misled by the example 41] of the law of Moses.
Hence are such burdens, as that they make it mortal sin, even without offense to
others, to do manual labor on holy-days, a mortal sin to omit the Canonical Hours,
that certain foods defile the conscience that fastings are works which appease God
that sin in a reserved case cannot be forgiven but by the authority of him who
reserved it; whereas the Canons themselves speak only of the reserving of the ecclesiastical penalty, and not of the reserving of the guilt.
42] Whence have the bishops the right to lay these traditions upon the Church for
the ensnaring of consciences, when Peter, Acts 15:10, forbids to put a yoke upon
the neck of the disciples, and Paul says, 2 Cor. 13:10, that the power given him was
to edification not to destruction? Why, therefore, do they increase sins by these
traditions?
43] But there are clear testimonies which prohibit the making of such traditions,
as though they merited grace or were necessary to 44] salvation. Paul says, Col.
2:16-23: Let no man judge you in meat, or in drink, or in respect of an holy-day,
or of the new moon, or of the Sabbath-days. 45] If ye be dead with Christ from
the rudiments of the world, why, as though living in the world, are ye subject to
ordinances (touch not; taste not; handle not, which all are to perish with the using)
after the commandments and doctrines of men! which things have indeed a show of wisdom. 46] Also in Titus 1:14 he openly forbids traditions: Not giving heed to
Jewish fables and commandments of men that turn from the truth.

47] And Christ, Matt. 15:14,13, says of those who require traditions: Let them alone;
they be blind leaders of the blind; 48] and He rejects such services: Every plant
which My heavenly Father hath not planted shall be plucked up.
49] If bishops have the right to burden churches with infinite traditions, and to
ensnare consciences, why does Scripture so often prohibit to make, and to listen
to, traditions? Why does it call them “doctrines of devils”? 1 Tim. 4:1. Did the Holy
Ghost in vain forewarn of these things?
50] Since, therefore, ordinances instituted as things necessary, or with an opinion
of meriting grace, are contrary to the Gospel, it follows that it is not lawful for any
bishop 51] to institute or exact such services. For it is necessary that the doctrine
of Christian liberty be preserved in the churches, namely, that the bondage of the
Law is not necessary to justification, as it is written in the Epistle to the Galatians
5:1: Be not entangled again with the yoke of bondage. 52] It is necessary that the
chief article of the Gospel be preserved, to wit, that we obtain grace freely by faith
in Christ, and not for certain observances or acts of worship devised by men.
53] What, then, are we to think of the Sunday and like rites in the house of God?
To this we answer that it is lawful for bishops or pastors to make ordinances that
things be done orderly in the Church, not that thereby we should merit grace or
make satisfaction for sins, or that consciences be bound to judge them necessary
services, and to think that it is a sin to break them 54] without offense to others.
So Paul ordains, 1 Cor. 11:5, that women should cover their heads in the congregation, 1 Cor. 14:30, that interpreters be heard in order in the church, etc.
55] It is proper that the churches should keep such ordinances for the sake of love
and tranquillity, so far that one do not offend another, that all things be done in
the churches in order, and without confusion, 1 Cor. 14:40; comp. Phil. 2:14 . 56] but
so that consciences be not burdened to think that they are necessary to salvation,
or to judge that they sin when they break them without offense to others; as no one
will say that a woman sins who goes out in public with her head uncovered provided only that no offense be given.
57] Of this kind is the observance of the Lord’s Day, Easter, Pentecost, and like
holy-days and 58] rites. For those who judge that by the authority of the Church
the observance of the Lord’s Day instead of the Sabbath-day was ordained as a
thing necessary, 59] do greatly err. Scripture has abrogated the Sabbath-day; for it
teaches that, since the Gospel has been revealed, all the ceremonies of Moses can
be omitted. And 60] yet, because it was necessary to appoint a certain day, that the
people might know when they ought to come together, it appears that the Church
designated the Lord’s Day for this purpose; and this day seems to have been chosen
all the more for this additional reason, that men might have an example of Christian liberty, and might know that the keeping neither of the Sabbath nor of any
other day is necessary.
61] There are monstrous disputations concerning the changing of the law, the
ceremonies of the new law, the changing of the Sabbath-day, which all have sprung
from the false belief that there must needs be in the Church a service like to the Levitical, and that Christ had given commission to the Apostles and bishops to devise
new ceremonies as necessary to 62] salvation. These errors crept into the Church
when the righteousness of faith was not taught clearly enough. 63]Some dispute
that the keeping of the Lord’s Day is not indeed of divine right, but in a manner so.
They prescribe concerning holy-days, how far it is lawful to work. What else 64] are
such disputations than snares of consciences? For although they endeavor to modify the traditions, yet the mitigation can never be perceived as long as the opinion
remains that they are necessary, which must needs remain where the righteousness
of faith and Christian liberty are not known.
65] The Apostles commanded Acts 15:20 to abstain from blood. Who does now observe it? And yet they that do it not sin not; for not even the Apostles themselves
wanted to burden consciences with such bondage; but they forbade it for a time, to
avoid offense. 66] For in this decree we must perpetually consider what the aim of
the Gospel is.
67] Scarcely any Canons are kept with exactness, and from day to day many go
out of use even among those who are the most zealous advocates of traditions. 68]
Neither can due regard be paid to consciences unless this mitigation be observed,
that we know that the Canons are kept without holding them to be necessary, and
that no harm is done consciences, even though traditions go out of use.
69] But the bishops might easily retain the lawful obedience of the people if they
would not insist upon the observance of such traditions as cannot be kept with a
good conscience. 70] Now they command celibacy; they admit none unless they
swear that they will not teach 71] the pure doctrine of the Gospel. The churches
do not ask that the bishops should restore concord at the expense of their honor;
which, nevertheless, 72] it would be proper for good pastors to do. They ask only
that they would release unjust burdens which are new and have been received
contrary to the custom of the Church Catholic. 73] It may be that in the beginning there were plausible reasons for some of these ordinances; and yet they are
not adapted to later times. 74] It is also evident that some were adopted through
erroneous conceptions. Therefore it would be befitting the clemency of the Pontiffs
to mitigate them now, because such a modification does not shake the unity of the
Church. For many human traditions have been changed in process of time, 75] as
the Canons themselves show. But if it be impossible to obtain a mitigation of such
observances as cannot be kept without sin, we are bound to follow the apostolic
rule, Acts 5:29, which commands us to obey God rather than men.
76] Peter, 1 Pet. 5:3, forbids bishops to be lords, and to rule over the churches. 77]
It is not our design now to wrest the government from the bishops, but this one
thing is asked, namely, that they allow the Gospel to be purely taught, and that
they relax some few observances which 78] cannot be kept without sin. But if they
make no concession, it is for them to see how they shall give account to God for
furnishing, by their obstinacy, a cause for schism.

Conclusion.

1] These are the chief articles which seem to be in controversy. For although we
might have spoken of more abuses, yet, to avoid undue length, we have set forth
the chief points, from which the rest may be readily judged. 2] There have been
great complaints concerning indulgences, pilgrimages, and the abuse of excommunications. The parishes have been vexed in many ways by the dealers in indulgences. There were endless contentions between the pastors and the monks concerning
the parochial right, confessions, burials, sermons on extraordinary occasions,
and 3] innumerable other things. Issues of this sort we have passed over so that
the chief points in this matter, having been briefly set forth, might be the more
readily understood. 4] Nor has anything been here said or adduced to the reproach
of any one. 5] Only those things have been recounted whereof we thought that it
was necessary to speak, in order that it might be understood that in doctrine and
ceremonies nothing has been received on our part against Scripture or the Church
Catholic. For it is manifest that we have taken most diligent care that no new and
ungodly doctrine should creep into our churches.
6] The above articles we desire to present in accordance with the edict of Your
Imperial Majesty, in order to exhibit our Confession and let men see a summary
of the doctrine of our teachers. 7] If there is anything that any one might desire in