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Full text of "The book of concord : or, The symbolical books of the Evangelical Lutheran Church"

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VSTUDIA IN 



THE LIBRARY 

of 
VICTORIA UNIVERSITY 

Toronto 



THE 



BOOK OF CONCORD; 

OR, 

THE SYMBOLICAL BOOKS 



OF THE 



EVANGELICAL LUTHERAN CHURCH. 



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EDITED BY 

HENRY EYSTER JACOBS, D.D., LL.D., S.T.D., 

NORTON PROFESSOR OF SYSTEMATIC THEOLOGY IN THE LUTHERAN THEOLOGICAL 
SEMINARY AT PHILADELPHIA. 



PEOPLE S EDITION, BY AUTHORITY OF THE GENEK\L COUNCIL OF 

THE EVANGELICAL LUTHERAN CHURCH IN 

NORTH AMERICA. 




PHILADELPHIA: 
THE UNITED LUTHERAN PUBLICATION HOUSE 



BX 

80 & 



Copyright, 1911, by the 

Board of Publication of the General Council ot the 

Evangelical Lutheran Church in 

North America 



All rights reserved 




PREFACE. 






THE Church s Confessions of Faith are its authorized declara 
tions on subjects concerning which its teaching has been mis 
understood or misrepresented, or is liable to such misunderstanding 
and misrepresentation. They are not comprehensive systems of 
doctrine covering the entire sphere of divine revelation, but 
have arisen entirely from historical circumstances, where the 
teaching of the Church has become a matter of controversy. 
An exception to this statement may probably be found in Luther s 
Catechisms ; and yet, while they were written for other than 
polemical purposes, they were offered as standards for the more 
popular presentation of the truths of the Christian religion at a 
crisis when both pastors and people needed especial guidance. 
In each Confession the topics treated, as well as the order, the 
extent, and the mode of treatment of each topic, are not ideal or 
determined by any effort to present - an exhaustive and logical 
summary of the faith, as a whole, from the Holy Scriptures, but 
only to meet an historical need and to respond to a call for a 
particular emergency. Each Confession is in reality only a part 
of the one Confession of the faith, which the Church, under the 
guidance of the Holy Spirit, is continually drawing from the 
Holy Scriptures and from communion with the Church s Lord. 

The Holy Scriptures are the sole source and authority of the 
Church s teaching, and amply sufficient for all ordinary purposes 
of instruction; but when that which the Holy Scriptures teach 
is called into question, it is the Church s duty, in all ages, as a 
witness to the truth and set for its defence, to give clear and 
unmistakable testimony as to what is the meaning of God s 
Word on the subjects under discussion. All the authority of 
such testimonies depends upon their conformity with Holy 
Scripture. Confessions are authoritative, not because the Church 
has adopted them, but because of the Word of God which they 
are found to contain. " We accept the Unaltered Augsburg 
Confession, not because it was composed by our theologians, but 
because it has been derived from God s Word." (Formula of 
Concord, p. 536, 5.) 

What the Church has once confessed, with respect to questions 
of more than merely temporary or local significance, becomes a 
part of her very life. If it be what the Confession declares 
that it is, the very truth of God s Word, expressed in terms so 
clear and unambiguous as to guard against all misunderstanding, 
the Church of the future cannot be indifferent to it, but cherishes 
it as a sacred trust (" the deposit," 1 Tim. 6 : 20), which is to be 

i 



2 PREFACE. 

transmitted to posterity that later generations may be profited b} 
the experience of their predecessors. Nevertheless, in so doing, 
the Church cannot restrict its testimony, as new circumstances 
arise, simply to that which, under entirely different circumstances, 
has been given at some particular crisis in the past. She is not 
so bound to the past as to be unable to define her faith in terms 
adapted to new conditions, but is " ready always to give answer 
to every one that asketh a reason" of her faith (1 Pet. 1 : 15). 
Accordingly, the Augsburg Confession very appropriately asserts 
the principle of Confessional development in its closing words : 
" If anything further be desired, we are ready, God willing, to pre 
sent ampler information according to the Scriptures" (p. 67 sq.). 

The simplest and briefest of all the Confessions, the Apostles 
Creed, historical investigations show was the product of a grad 
ual growth of four hundred years, as successive controversies 
furnished the occasion for additional articles. It was not pri 
marily a liturgical formula, as it is with us to-day, but a clear 
and distinct utterance on various controverted points, without 
mentioning those who taught otherwise. A similar growth can 
be traced without difficulty in the Nicene Creed, where the Coun 
cil of Nice marks only a particular stage in its formulation, but 
neither its beginning nor its completion. The Athanasian Creed 
is the ultimate fruit of centuries of controversy concerning the 
Trinity and the Incarnation, as the arena for theological dis 
cussion is passing from the East to the West. 

Neither the structure nor the contents of the Augsburg Con 
fession can be adequately interpreted without the study of the 
historical occasion for each article. Even where it is least 
polemical, an historical motive for each statement is present. 
The Apology is the author s own protest against perversions of 
the meaning and the attempts to answer the positions of the 
Augsburg Confession ; in other words, it is the official interpre 
tation of those who prepared and presented the Augustana. 

When, some years later, after the conciliatory spirit that ani 
mates the Augsburg Confession had failed to make an impres 
sion on its opponents, Luther, in the Smalcald Articles, provided 
for the General Council that the Emperor had promised to call 
a statement of the issues involved in the controversies with 
Rome that was entirely up to date, while Melanchthon supple 
mented it with an appendix on Church Power, that is the foun 
dation of all Lutheran Church Polity. 

The last of the Confessions, the Formula of Concord, after 
more than a generation had passed since the controversy with 
Rome was most acute, attempts to afford a common basis upon 
which Lutherans could stand, and thus end a period of confusion, 
division, and estrangement that had broken the Lutheran Church 
of Germany into fragments. Never was there a more careful 



PREFACE. 3 

and discriminating Church document written, guarding in each 
article against exaggerations on each side, and then, in most 
precise and definite words, setting forth the teaching from the 
Holy Scriptures on the subjects concerning which there had 
been misunderstanding and alienation of -feeling. In it the 
Lutheran Church shows her fidelity in judging errors within, 
just as in the other great Confessions she had judged errors 
from without, her borders. To judge others without also judg 
ing our own selves (1 Cor. 11 : 31) is to be fair and just neither 
to ourselves nor to others. 

Upon the basis of all these Confessions the foundations of the 
Lutheran Church in America were laid. They were included 
not only in the Constitutions of many of the earlier congrega 
tions, but also in the first Constitution of the Mother Synod. 
With the entrance of a period when the importance of this con 
fessional position was not recognized, there came into our history 
retarding and disorganizing forces that threatened the very exist 
ence of our Church as it became anglicized, and that to the 
present day have greatly divided and confused it. 

With a widespread and all but general return towards the 
confessional position of the Fathers, a period of new life and 
promise for our Church in America has begun. Upon the 
hearty acceptance of these Confessions in their historical sense, 
and their consistent application in the spirit of the Gospel to 
practice, the General Council, in common with others, offers a 
basis for the union of the entire Lutheran Church in America. 
The work in which she has so successfully cooperated in the 
preparation of a Common Service will not be complete until the 
agreement possible in such joint work is traced to a more thor 
ough harmony in the faith than had been supposed, and its ulti 
mate expression in agreement as to the terms of confessional 
statement. 

But for the attainment of such end the Confessions must be 
readily accessible in the common language of the country, and 
should be found in the studies of all our pastors and in the 
homes and libraries of all our intelligent people. Even although 
our Church has never asked its laymen to subscribe to more 
than the Catechism, yet the importance of their acquaintance 
with all that, as members of Lutheran synods, they require their 
pastors to know and teach cannot be questioned. 

Heretofore translations into English have been accessible only 
in expensive editions. The edition of which this is a revision 
was undertaken in 1882 by a retired clergyman, the Rev. G. W. 
Frederick, at great pecuniary risk. He spared no expense in 
providing for the work a most attractive form, and in enabling 
the editor to introduce any amount of matter, which he deemed 
of value for illustrating the history and teaching of the Con- 



4 PREFACE. 

fessions. That edition is not supplanted by this. It will 
continue to be published by the General Council s Publication 
Board for the use of scholars. In it will be found the his 
tory of each confession, and the various documents upon 
which they were based. But the popular edition, here offered, 
fulfils the hope of the editor from the very beginning, to have 
the Confessions published at such price that they may be scat 
tered broadcast throughout all English-speaking lands, where 
there are confessors of the Lutheran faith for Canada and Aus 
tralia, for South Africa and India, for the West Indies and 
South America, as well as for the United States of America. 
Such edition will serve an important office in deepening and 
strengthening the faith of our people in drawing them together 
in the bonds of a common fellowship, and in enabling them to 
appreciate all the more highly their heritage. But beyond this, 
as the preceding edition was warmly welcomed by eminent rep 
resentatives of other denominations because of much that they 
found in it encouraging them in their conflicts, so this edition 
will continue to a much wider circle than the Lutheran Church 
the testimony which our Fathers gave, and, while in many other 
religious bodies confessional lines have vanished and confes 
sional obligations weakened, a standard is here raised around 
which millions in this western world will rally. The attentive 
reader, whatever may be his antecedents, will see that the mat 
ters here treated are not antiquated or obsolescent, but enter 
most deeply into the issues of the hour. 

The translations included in this volume are those of the two- 
volume edition, except that, for the translation of the Augsburg 
Confession, credited in that edition to Dr. Charles Porterfield 
Krauth, but which is in reality a reprint of a sixteenth century 
English translation, published in " The Harmony of the Confes 
sions" in 1586, we have substituted the translation officially 
approved by the General Council after its preparation by a joint 
committee of the various sy nodical bodies, mentioned in the note 
introducing it at the proper place (p. 32). With this exception, 
the plates are those of the larger edition. A number of minor 
changes, however, have been made, suggested by twenty-nine 
years use of the translation in the study and the class-room, and 
by criticisms of which we have been informed. 

We send forth this volume with gratitude for the privilege of 
having been called to edit it and its predecessor, and in the full 
confidence that it will be a blessing to our Church in America, 
and, through it, in advancing the kingdom of our Lord Jesus 
Christ, in whose name these confessions were written. 

HENRY EYSTER JACOBS. 
LUTHERAN THEOLOGICAL SEMINARY, 
PHILADELPHIA, PA., February 27, 1911. 



PREFACE TO THE FIRST EDITION. 



THE translation of the Augsburg Confession adopted in this 
volume is the well-known one of Dr. Charles P. Krauth, which 
he has kindly revised as the proof-sheets passed through his 
hands. In the Small Catechism, the translation prepared by Dr, 
Charles F. Schaeffer with the co-operation of a committee of the 
Ministerium of Pennsylvania, and in universal use in the English 
churches of the General Council, is reprinted, with the addition 
of the formula for confession contained in the Book of Concord. 
The Large Catechism was translated for this work by Rev. 
A. Martin, Professor of the German Language and Literature in 
Pennsylvania College, to whom the Editor is greatly indebted for 
assistance and advice also in other directions. Some changes have, 
however, been made to conform it as nearly as possible to the 
plan of translation adopted in the rest of the volume. 

The Apology of the Augsburg Confession, the Smalcald Arti 
cles and the Formula of Concord were translated by the Editor. 
The rendering of the Apology is from the Latin, the German 
translation of Justus Jonas of the Concordienbuch being more of 
a paraphrase than a translation, differing sometimes from the 
original by the omission, introduction and transposition of entire 
paragraphs, and therefore inducing the editors of some of the 
best German editions of the Symbolical Books to prepare fresh 
translations. We have, accordingly, carefully revised our trans 
lation from the Latin, by comparing it with the German transla 
tions of Schopf, Kothe, Spieker and Bodemann. 

The Smalcald Articles were translated from the German, and 
Melanchthon s Appendix, " Of the Power and Primacy of the 
Pope," from the Latin, in which it was composed. In the For 
mula of Concord the German, according to the same principle, 
has been used as the standard text. 

The chief variations of the alternate language, officially re 
ceived in our churches, from the original language of each Con 
fession, is indicated in brackets, with the exception of the Apology, 
where they were found so numerous and extensive as to render it 
necessary to insert them frequently among the foot-notes. 



6 PREFACE TO THE FIRST EDITION. 

The Latin edition of Dr. Fredericus Franke, published by 
Tauchnitz, Leipsic, 1848, has not only been largely followed in 
indicating variations, but has also furnished most of the notes. 

The paging of Muller s Symbolischen Bucher has been printed 
in the margin, so as to enable this translation to furnish all refer 
ences to this most widely-received and highly-esteemed edition of 
the Confessions. As the St. Louis German edition, published in 
1880 as a jubilee offering, adopts the same plan, this edition can 
be readily used also with it by observing the marginal numbers in 
each. The references in the foot-notes conform to the marginal 
paging. 

The second edition of the New Market translation (1854), foi 
which our English churches owe so much to the energy and de 
votion of the brothers Revs. Ambrose and Socrates Henkel, as 
well as the Swedish edition, published under supervision of the 
Swedish-Augustana Synod, Chicago, 1878, have been frequently 
consulted, and have furnished material aid. 

Additional matter, prepared as Introduction and Appendix to 
this work, but which has swollen to such an extent as to ex 
ceed the limits of this volume, will be published in the near 
future. The second volume will comprise a brief outline of the 
history of the Confessions ; the documents from which Melanch- 
thon elaborated the Augsburg Confession; the non-Lutheran 
Confessions of Augsburg the Tetrapolitan of the Reformed 
cities, Zwingli s Ratio Fidd and the Confutation of the Augs 
burg Confession by the Papists (so indispensable for an intelli 
gent study of the Apology, which is its answer) ; the Variata 
in its two chief forms; the Official Appendix to the Book of 
Concord viz. the Catalogue of Testimonies; together with a 
minute index on the basis of the exhaustive index in Miiller. 

With all the care that has been taken, the Editor fully expects 
that errors that have escaped his notice will be occasionally de 
tected. Had he waited until satisfied that his work would be all 
he could wish, it would never have appeared. All that he claims 
is that, with all the means at his command, he has made a sincere 
effort to supply a deeply-felt want. 

In the hope that it may stimulate a fresh interest in the price 
less treasures that are the heritage of the Lutheran Church, and 
promote their more thorough study, and that it may bear also its 
part, under the guidance of the Holy Ghost, in bringing to a clear 
understanding of the faith and uniting upon a firmly-grounded 
scriptural platform our perplexed and divided people, this new 
edition of the Confessions is, in God s name and for His glory, 
presented to the American public. 

HENRY E. JACOBS 

PENNSYLVANIA COLLEGE, > 

GETTYSBURG, PA., February 27, 1889. / 



CONTENTS. 



PREFACE TO THE CHRISTIAN BOOK OF CONCORD 9 

PART I. 
THE GENERAL CREEDS 23 

PART II. 
THE AUGSBURG CONFESSION 30 

PART III. 
THE APOLOGY OF THE AUGSBURG CONFESSION . - 69 

PART IV. 

THE SMALCALD ARTICLES . . . 

PART V. 

THE SMALL CATECHISM ... . 355 

PART VI. 
THE LARGE CATECHISM 379 

PART VII. 
THE FORMULA OF CONCORD 487 

PART VIII. 
ANALYSES AND INDEXES TO THE BOOK OF CONCORD ... 673 



PREFACE 

TO THE 

CHRISTIAN BOOK OF CONCORD. 



To THE READERS, ONE AND ALL, OF THESE WRITINGS OF OURS, 
WE, THE ELECTORS, PRINCES AND DEPUTIES OF THE HOLY 
ROMAN EMPIRE IN GERMANY, ADHERENTS OF THE AUGS 
BURG CONFESSION, WHO HAVE SUBSCRIBED OUR NAMES TO 
THE SAME, ANNOUNCE AND DECLARE, ACCORDING TO THE 
DIGNITY AND RANK OF EACH ONE, OUR DEVOTION, FRIEND 
SHIP AND GREETING, COMBINED WITH WILLING SERVICE. 

IT is a remarkable favor of Almighty God, that, in these last 
times, and, in this old age of the world, he has willed, according 
to his unspeakable love, forbearance and mercy, that the light of 
his Gospel and Word, through which alone we receive true salva 
tion, should arise and shine clearly and purely in Germany, our 
most beloved fatherland, after the darkness of papistical super 
stitions. And on this account, indeed, a brief and succinct con 
fession was prepared from the Word of God, and the most holy 
writings of the Apostles and Prophets, which at the Diet of 
Augsburg, in the year 1530, was offered, by our most godly 
ancestors, in the German and Latin languages to the Emperor 
Charles V., of excellent memory, and was presented to [all] 
the deputies of the Empire, and finally being circulated publicl^ 
among all men professing Christian doctrine, and thus in th 
entire world, 1 was diffused everywhere, and began to be current 
in the mouths and speech of all. 

Afterwards many churches and schools embraced and defended 
this confession, as a symbol of the present time in regard to the 
chief articles of faith, especially those involved in controversy 
with the Romanists and various corruptions of the heavenly 
doctrine [sects], and with perpetual agreement have appealed to 
it without any controversy and doubt. The doctrine comprised 
in it, which they knew both to be supported by firm testimonies 
of Scripture, and to be approved by the ancient and received 
symbols, they have also constantly judged to be the only and 

1 Commented on in Carpzov s Introduction, p. 14. 



10 PREFACE TO THE CHRISTIAN BOOK OF CONCORD 

perpetual consensus of the truly believing Church, which waa 
formerly defended against manifold heresies and errors, and is 
now repeated. 

But it can be unknown to no one that, immediately after Dr, 
Martin Luther, 1 that most distinguished hero, endowed with 
most eminent piety, was removed from human aifairs, Ger 
many, our dear fatherland, experienced most perilous times and 
most severe agitations. In these difficulties, and in the sad dis 
traction of a government before flourishing and well regulated, 
the enemy of mortals artfully labored to disseminate in the 
churches and schools the seeds of false doctrine, and dissensions, 
to occasion divisions combined with offence, and, by these arts of 
his, to corrupt the purity of the heavenly doctrine, to separate 
the bond of Christian love and godly agreement, and to hinder 
and retard to a greater degree the course of the most holy 
Gospel. It has also been known to all in what manner, the 
enemies of the heavenly doctrine seized this opportunity to dis 
parage our churches and schools, to find covering for their errors, 
to withdraw alarmed erring consciences from the purity of the 
Gospel doctrine, in order to render them more compliant in bear 
ing and tolerating the yoke of slavery to the Pope, and in em 
bracing also other corruptions conflicting with God s Word. 

To us, indeed, nothing could happen, either more agreeable, or 
which we would judge should be sought for more earnestly and 
prayerfully from Almighty God, than that both our churches 
and our schools should persevere in the pure doctrine of God s 
Word, and in that longed-for and godly unanimity of mind, and, 
as was the case while Luther was still alive, that they should be 
regulated and be handed down to posterity in a godly and 
excellent way according to the rule of the divine Word. We 
notice, however, that, just as in the times of the Apostles, into 
those churches, in which they themselves had planted the Gospel 
of Christ, corruptions were introduced by false brethren, so, on 
account of our sins and the looseness of these times, this has 
been allowed by an angry God against our churches also. 

Wherefore mindful of our duty, which we know has been 
divinely enjoined upon us, we think that we ought diligently to 
apply ourselves to the labor of attacking in our provinces and 
realms 2 the false dogmas which have been disseminated there, and 
are gradually insinuating themselves as it were into the intimate 
acquaintance and familiarity of men, and that we should see to it 
that the subjects in our government may persevere in the straight 
way of godliness, and in the truth of the heavenly doctrine, ac 
knowledged and thus far retained and defended, and not be suf- 

1 Cf. Title-page. See Carpzov, p. 15. 
* See Carpzov, p. 16. 



PREFACE TO THE CHBISTIAN BOOK OF CONCORD. 11 

fered to withdraw from it. Accordingly, when in the year of 
Christ 1558, an opportunity was offered by a diet which was then 
being held by the Electors at Frankfort on the Main, and the 
resolution was adopted by a unanimous vote, an effort was made 
partly by our most worthy predecessors, and also partly by our 
selves to hold a special, general assembly, where in a thorough, 
but nevertheless an amicable manner, there might be a conference 
among us, concerning such matters as are maliciously presented, 
by our adversaries, against [us and] our churches and schools. 

And indeed after these deliberations, our predecessors, of godly 
and excellent memory, together with some of us assembled at 
Naumburg in Thuringia. The Augsburg Confession of which 
we have several times made mention, which was offered to the 
Emperor Charles V., in the great assembly of the Empire at 
Augsburg in the year 1530, we then took in hands, and to that 
godly confession, which was built upon solid testimonies of truth 
unmoved and expressed in the Word of God, we all subscribed 
with one mind, in order, in this way, to provide for the interests 
of posterity, and, so far as in us was, to be counsellors and ad 
visers for the avoidance of false doctrines conflicting with God s 
Word. This we did also with the design that, both with his Im 
perial Majesty, our most clement Lord, and also universally 
among all there might be a perpetual testimony that it has never 
been our intention to wish to defend or spread any new and 
strange dogma, but that we desired, God aiding us, to constantly 
support and retain the truth which we professed at Augsburg in 
the year 1530. We were also led to entertain a not uncertain 
hope, that, in this way, not only those, who oppose the purer 
evangelical doctrine, would abstain from fabricated charges and 
accusations, but also other good and wise men would be attracted 
by this renewed and repeated confession of ours, and, with greatei 
zeal and care, would seek and investigate the truth of the heav 
enly doctrine, which alone is our guide to salvation ; and, for the 
salvation of the soul, and eternal happiness, would assent to it, all 
farther controversies and disputations being rejected. 

But, not without agitation of mind, we were informed, that 
this declaration of ours, and that repetition of a godly confession 
had still little weight with our adversaries, and that neither we 
nor our churches were delivered from the most grievous slanders 
arising from prejudice, which they had circulated against us 
among the people ; also, that, by the adversaries of the true re 
ligion, those things which we have done, with the best intention 
and purpose, have been received in such a way, as though we 
were so uncertain concerning our religion [confession of faith 
and religion], and so often have transfused it from one formula 
to another, that it is no longer clear to us, or our theologians 
what is the confession once offered to the Emperor at Augsburg 



12 PREFACE TO THE CHRISTIAN BOOK OF CONCORD. 

These fictions of the adversaries have deterred and alienated 
many good men, from our churches, schools, doctrine, faith ana 
confession. To these injuries, there is also added that, under the 
pretext of the Augsburg Confession, the dogma conflicting with 
the institution of the Holy Supper of the body and blood of 
Christ and other corruptions, were also introduced here and there 
into the churches and schools. 

When some godly men, lovers of peace and harmony, besides 
aho learned theologians, had noticed all these things, they judged 
that these slanders and the dissensions in religion which were 
constantly increasing more and more, could not be better met than 
If from the Word of God, the controverted articles would be thor 
oughly and accurately explained, the false dogmas would be rejected 
and condemned, and, on the other hand, the truth divinely deliv 
ered would be clearly and lucidly presented ; so that they per 
suaded themselves that, by this method, both silence could be 
imposed upon the adversaries, and a sure way and plan be 
shown the more simple and godly, as to how in these dissen 
sions they could act, and also, in the future, aided by divine 
grace, could avoid corruptions of doctrine. 

In the beginning, therefore, the theologians communicated to 
one another certain writings concerning this subject, sufficiently 
comprehensive, and derived from the Word of God, in which 
they showed clearly and skilfully how these controversies were 
connected with offence to the churches, and could be settled and 
removed from sight without any loss to the truth of the Gospel ; 
for the result would be that the opportunities and pretexts sought 
for slander would be cut off and removed from the adversaries. 
Finally they accurately and in God s fear pondered and explained 
tbo controverted articles taken in hand, and accordingly in a 
special writing described in what way and by what ruetho-ls the 
dissensions which had arisen could be settled in a right and godly 
manner. 

Having been informed of this godly purpose of the theolo 
gians, we have not only approved it, but have also judged that it 
ought to be promoted by us with great earnestness and zeal, 
according to the nature of the office and duty divinely com 
mitted to us. 

AND accordingly, we, by the grace of God, Duke of Saxony, 
Elector, etc. after a council held with some other electors and 
princes agreeing with us in religion, for the purpose of promot 
ing the godly design of harmony among the teachers of the 
Church, summoned to Torgau in the year 76 certain eminent and 
least suspected theologians who were ilso experienced and en 
dowed with pre-eminent learning. When they had assembled, 
thay conferred devoutly with one another concerning the contro- 



PREFACE TO THE CHRISTIAN BOOK OF CONCORD. 13 

verted articles and the writing of pacification, which we men 
tioned shortly before. And indeed prayers first having been 
offered to Almighty God, and his praise and glory, they then 
with extraordinary care and diligence, (the Spirit of the Lord 
aiding them by his grace), embraced in a document in the best 
and most convenient order, all those things which seemed to per 
tain and to be required for this deliberation. Afterwards this 
book was transmitted to some chief adherents of the Augsburg 
Confession, Electors, Princes and Deputies, and they were requested, 
with the aid of the most eminent and most learned theologians, to 
read it with anxious care and godly zeal, to diligently examine it, 
and to commit their opinion and criticism upon it to writing, and 
finally, to express their judgment and the reasons therefor con 
cerning it collectively and taken part by part. 

Therefore when we had received these criticisms we found in 
them many godly and useful suggestions, as to how the trans 
mitted declaration of the pure Christian doctrine could be forti 
fied and strengthened against corruptions and perversions, by the 
testimonies of Holy Scripture, in order that in the progress of 
time, under pretext of this, godless doctrines may not be con 
cealed, but an uncorrupt declaration of the pure truth may be 
transmitted to posterity. Therefore out of those things which 
have come to us after having been considered in the best manner, 
that book of godly concord, of which we spoke, was composed, 
and the form in which it will be submitted, was completed. 

Afterwards some of our rank (for at that time, on account of 
certain causes which prevented, not all of us, nor also some 
others, were able to do this), have caused this book to be recited 
article by article and distinctly to the theologians, and the minis 
ters of the church and of the schools collectively and individually, 
and have caused them to be excited to a diligent and accurate 
consideration of those parts of the doctrine, which is contained 
in it. 

When, therefore, they noticed that the declaration of the con 
troverted articles agreed especially with the Word of God, and 
then with the Augsburg Confession, with the most ready mind 
and the testimony of their gratitude towards God, they received 
this Book of Concord, voluntarily and accurately pondered and 
considered, as expressing the godly and genuine meaning of the 
Augsburg Confession, approved it and subscribed to it, and pub 
licly bore witness concerning it with heart, mouth and hand 
Wherefore that godly agreement is called and perpetually will be 
not only the harmonious and concordant confession of some few 
of our theologians, but, in general, of the ministers of our 
churches and rectors of schools, one and all. in our provinces 
and realms. 

Because, indeed, the conferences of our predecessors and our- 



14 PREFACE TO THE CHEISTIAN BOOK OF CONCOKD. 

selves, first at Frankfort on the Main, and afterward at Naum- 
burg, undertaken with a godly and sincere intention, and re 
corded in writing not only did not accomplish that end and 
pacification which was desired, but from them even a defence for 
errors and false doctrines was sought by some, while it had 
never entered our mind, by thi& writing of ours, either to intro 
duce, extenuate and establish any false doctrine, or in the least 
even to recede from the Confession presented in the year 1530 at 
Augsburg, but rather as many of us as participated in the trans 
actions at Naumburg reserved it to ourselves, and promised 
besides, that if, in the course of time, anything would be desired 
with respect to the Augsburg Confession, or as often as necessity 
would seem to demand it, we would farther declare all things 
thoroughly and at length, yet for this reason, with great and godly 
agreement we have elaborated in this Book of Concord, a decla 
ration of our constant and perpetual wish, and a repetition of 
our Christian faith and confession. Accordingly, in order that 
no persons may permit themselves to be disturbed by the charges 
of our adversaries fabricated, according to their nature, by which 
they boast that there is agreement not even among us as to what 
is the true and genuine Augsburg Confession, but that both those 
who are now among the living, and posterity also may be clearly 
and thoroughly taught and informed what that godly confession is, 
which both we and the churches and schools of our realms at all 
times professed and embraced ; after the pure and immutable truth 
of God s Word, we emphatically testify, that we wish to embrace 
the first Augsburg Confession alone which was presented to the 
Emperor Charles V. in the year 1530, at the famous Diet of 
Augsburg, (alone we say), and no other, copies of which deposited 
in the archives of our predecessors, of excellent memory, who pre 
sented it in the Diet to Charles V. himself, we caused to be com 
pared by men worthy of confidence (lest in us something with 
respect to most accurate regard for diligence, would be wanting) 
with the copy which was presented to the Emperor himself, and 
is preserved in the archives of the Holy Roman Empire, and we 
are sure that our copies, both the Latin and the German, in all 
things correspond to it, with like meaning. For this reason also, 
we determined to add the confession then presented to our declara 
tion, which will be subjoined to these, as to the Book of Concord, 
in order that all may understand that, in our realms, churches 
and schools, we have resolved to tolerate no other doctrine, 
than that which, in the year 1530, was approved at Augsburg in 
a fixed confession, by the above mentioned electors, princes and 
estates of the Empire. This Confession also, by the help of 
God, we will retain to our last breath, when we shall go forth 
from this life to the heavenly country, to appear with joyful and 
undaunted mind, and with a pure conscience, before the tribunal 



PREFACE TO THE CHRISTIAN BOOK OF CONCORD. 15 

of our Lord Jesus Christ. We hope, therefore, that our adver 
saries will hereafter spare both us and the ministers of our 
churches, and not employ these customary and most grievous 
accusations, that among ourselves we cannot decide upon any 
thing, concerning our faith, as certain, and that, on this account, 
we are fabricating new confessions almost every year, yea indeed 
every month. 

Moreover, as to the second edition of the Augsburg Confession 
of which mention was made also in the transactions at Naum 
burg, we notice, what is also known to all, that, under the pre 
text of the words of this latter edition, some have wished to 
cover and conceal corruptions, with respect to the Lord s Supper, 
and other errors, and, by. means of published writings, have 
attempted to obtrude them upon an ignorant populace, nor have 
been moved by the distinct words of the Augsburg Confession, 
(which was first presented), by which these errors are openly 
rejected, and from which a far different judgment than they wish 
can be drawn. Therefore we have desired in this writing to 
testify publicly and to inform all that we wished not even then 
or now in any way to defend, or excuse, or to approve as though 
agreeing with the Gospel doctrine, false and godless doctrines and 
opinions, which may lie concealed under certain coverings of 
words. We indeed never received the latter edition in the sense 
that it differed, in any part, from the former which was pre 
sented. Neither do we judge that other useful writings of Dr. 
Philip Melanchthon, or of Brentz, Urban Rhegius, Pomeranus, 
etc., should be rejected and condemned, so far as, in all things, 
they agree with the norm which has been set forth in the Book of 
Concord. 

Although, however, some theologians, and among them, Luther 
himself, when they treated of the Lord s Supper, were drawn, 
against their will, by their adversaries to disputations concerning 
the personal union of the two natures in Christ; nevertheless 
our theologians in the Book of Concord, and in the norm of 
sound doctrine which is in it, testify that both our opinion and tha 
of this book is constant and perpetual, that godly men should be 
led, with regard to the Lord s Supper, to no other foundations 
than to those of the words of institution of the testament of our 
Lord Jesus Christ. For since he is both almighty and true, it is 
easy for him to do those things which he has both instituted and 
promised in his Word. And indeed when this foundation will 
not be assailed by the adversaries, they will not contend in this 
kind of argument concerning other methods of proof, but, in true 
simplicity of faith, will firmly insist upon the very plain words 
of Christ, which method is the safest and is best suited to the 
instruction of uneducated men ; for those things which are dis 
cussed with greater exactness, they do not understand. But in- 



16 PKEFACE TO THk CHRISTIAN BOOK OF CONCOED. 

deed since both this our assertion and the simple meaning of the 
words of Christ s testament are assailed by the adversaries, and 
rejected as godless and conflicting with the nature of true faith, 
and finally are affirmed to be contrary to the Apostles Creed 
^specially concerning the incarnation of the Son of God, his 
ascension into Heaven, and his sitting at the right hand of the 
almighty power and majesty of God) and therefore to be false, it 
is incumbent upon us to show, by a true and thorough interpre 
tation of these articles, that this opinion of ours differs neither 
from the words of Christ, nor from these articles. 

As to the phrases and forms of expression, employed in this 
Book of Concord, when we treat of the Majesty of the Human 
Nature in the person of Christ elevated and placed at the right 
hand of God, in order to remove all suspicions and causes of offence, 
which might be occasioned from the different significations of the 
word abstrac^ (as both the schools and the fathers have hitherto 
employed this term), our theologians in distinct and express 
words wish to testify that this majesty is in no way to be as 
cribed to^ the human nature of Christ, outside of the personal 
union, neither are we to grant that the human nature possesses 
this majesty, as its own, or by itself, (even in the personal union) 
essentially, formally, habitually, subjectively. (These terms 
please the schools, although they are not good Latin). For if 
we would hold to this method both of speaking and teaching, the 
divine and human natures with their properties would be con 
founded, and the human, with respect to its essence and proper 
ties would be made equal to the divine, yea indeed would be 
altogether denied. Therefore the theologians judge that we 
ought to believe that this occurs according to the method and 
economy of the hypostatic union, as learned antiquity has taught 
cautiously concerning this subject, that it is a mystery so great as 
to exceed all the powers of our natural ability and understanding. 

As^ to the condemnations, 1 censures and rejections of godless 
doctrines, and especially of that which has arisen concerning the 
Lord s Supper, in this our declaration, and thorough explanation 
and decision of controverted articles, these indeed should have 
been expressly set forth, not only that all should guard against 
these condemned doctrines, but also for certain other reasons, 
could in no way have been passed by. Thus as it is in no way 
our design and purpose to condemn those men who err from a 
certain simplicity of mind, and nevertheless are not blasphemers 
against the truth of the heavenly doctrine, much less indeed en 
tire churches, which are either under the Roman Empire of the 
German nation, or elsewhere ; nay, rather it has been our inten 
tion and disposition, in this manner, to openly censure and con 
demn only the fanatical opinions and their obstinate and blasphe- 
1 See Carpzov, p. 25. 



PKEFACE TO THE CHKISTIAN BOOK OF CONCORD. 17 

mous teachers (which we judge should in no way be tolerated iu 
our dominions, churches and schools), because these errors con 
flict with the express Word of God, and that too in such a way 
that they cannot be reconciled with it. We have also under 
taken this for this reason, viz. that all godly persons might be 
warned concerning diligently avoiding them. For we have no 
doubt whatever that, even in those churches which have hitherto 
not agreed with us in all things, many godly and by no means 
wicked men are found, whc folluw their own simplicity, and do 
not understand aright the matter itself, but in no way approve 
the blasphemies which are cast forth against the Holy Supper, as 
it is administered in our churches, according to Christ s institu 
tion, and with the unanimous approval of all good men, is taught 
in accordance with the words of the testament itself. We arc 
also in great hope, that if they would be taught aright concern 
ing all these things, the Spirit of the Lord aiding them, they 
would agree with us, and with our churches and schools, to the 
infallible truth of God s Word. And assuredly the duty is 
especially incumbent upon all the theologians and ministers of 
the Church, that with such moderation, as is becoming, they teach 
also from the Word of God those who either from a certain sim 
plicity or ignorance have erred from the truth, concerning the 
peril of their salvation, and that they fortify them against cor 
ruptions, lest perhaps, while the blind are leaders of the blind, 
all may perish. Wherefore, by this writing of ours, we testify 
in the sight of Almighty God, and before the entire Church, that 
it has never been our purpose, by means of this godly formula 
for union to occasion trouble or danger to the godly who to-day 
are suffering persecution. For as moved by Christian love, we 
have already entered into the fellowship of grief with them, so 
we are shocked at the persecution and most grievous tyranny 
which with such severity is exercised against these poor men, and 
sincerely detest it. For in no way do we consent to the shedding 
of that innocent blood, for which undoubtedly a reckoning will 
be demanded with great severity from the persecutors at the 
awful judgment of the Lord, and before the tribunal of Christ, 
and they will then certainly render a most strict account, and suf 
fer fearful punishment, 

In regard to these matters (as we have mentioned above) it ha<? 
always been our intention that in our lands, dominions, schools 
and churches no other doctrine be proclaimed and accurately set 
forth, than that which founded upon the Word of God, is con 
tained in the Augsburg Confession and the Apology (and that toe 
when understood properly in its genuine sense), and that opinion? 
conflicting with these be not admitted; and indeed, with thi? 
design, this formula of agreement was begun and completed. 
Therefore before God and all mortals, we once more declare and 



18 PKEFACE TO THE CHRISTIAN BOOK OF CONCORD. 

testify that in the declaration of the controverted articles, ol 
which mention has already been made several times, we are nol 
introducing a new confession, or one different from that which 
was presented in the year 1530, to Charles V., of happy memory, 
but that we wished to conduct our churches and schools first of 
all indeed to the fountains of Holy Scripture, and to the Creeds, 
and then to the Augsburg Confession, of which we have before 
made mention. We most earnestly exhort that especially the 
youth, who are being educated for the holy ministry of the 
churches and schools, be instructed in this faithfully and dili 
gently, in order that the pure doctrine and profession of our 
faith may be preserved and propagated also, by the help of the 
Holy Ghost, to our posterity, until the glorious advent of Jesus 
Christ, our only Kedeemer and Saviour. 

Since therefore such is the case, and being instructed from the 
Prophetic and Apostolic Scriptures, we are sure concerning our 
Joctrine and confession, and, by the grace of the Holy Ghost, our 
minds and consciences have been confirmed to a greater degree, 
we have thought that this Book of Concord ought to be pub 
lished. For it seemed exceedingly necessary, that, amidst so 
many errors that had arisen in our times, as well as causes of 
offence, variances and these long-continued dissensions, a godly 
explanation and agreement concerning all these controversies, de 
rived from God s Word, should exist, according to which the 
pure doctrine might be discriminated and separated from the 
false. Besides this matter is of importance also in this respect, 
viz. that troublesome and contentious men, who do not suffer 
themselves to be bound to any formula of the purer doctrine, 
may not have the liberty, according to their good pleasure, to ex 
cite controversies which furnish ground for offence, and to pub 
lish and contend for extravagant opinions. For the result of 
these things, at length, is that the purer doctrine is obscured and 
lost, and nothing is transmitted to posterity except academical 
opinions and suspensions of judgment. To these considerations 
this was also added that with respect to the office committed to 
us by God, we understand that we owe our subjects this, viz. that 
we should diligently care for the things which pertain to this life 
and the life to come, and that we should take pains, with the 
greatest earnestness and to our utmost ability to attend to those 
matters which promote the extension of God s name and glory, 
the propagation of his word (from which alone we hope for sal 
vation), the peace and tranquillity of churches and schools, and 
the instruction and consolation of disturbed consciences. Espe 
cially since it is so clearly manifest to us, that this salutary work 
of Christian concord has already been longed for and expected 
with anxious prayers and the greatest desire by many good and 
sincere men of both the highest and the lowest rank. For from 



PREFACE TO THE CHRISTIAN BOOK OF CONCORD. 19 

the beginning of this work of pacification, we have not indeed 
been of the opinion, neither are we even now, that this work of 
concord which is so salutary and exceedingly necessary should be 
removed from the eyes of men, and altogether concealed, and 
that the light of heavenly truth should be placed under a bushel 
or table ; wherefore we ought in no wise to defer its publication. 
Nor do we doubt that all the godly, who are lovers of the heav 
enly truth, and of concord pleasing to God, will approve, to 
gether with us, of this salutary, useful, godly and very necessary 
undertaking, and that they will act so that nothing may be want 
ing in them, even to the greatest effort, whereby the glory of 
God, and the common welfare in both temporal and eternal 
things, may be promoted. 

We indeed (to repeat in conclusion what we have mentioned 
several times above) have wished, in this work of concord, in no 
way to devise what is new, or to depart from the truth of the 
heavenly doctrine, which our ancestors, renowned for their piety, 
as well as we ourselves, have acknowledged and professed. We 
mean that doctrine, which having been derived from the Prophetic 
and Apostolic Scriptures, is contained in the three ancient creeds, 
in the Augsburg Confession presented in the year 1530 to the 
emperor Charles V., of excellent memory, then in the Apology 
which was added to this, in the Smalcald Articles, and lastly in 
both the catechisms of that excellent man, Dr. Luther. There 
fore we also have determined not to depart even a finger s breadth 
either from the things themselves, or from the phrases which are 
employed concerning them, but, the Spirit of the Lord aiding us, 
to persevere constantly, with the greatest harmony, in this godly 
agreement, and we intend to examine all controversies according to 
this true norm and declaration of the purer doctrine. Then, also 
with the rest of the electors, princes and estates of the Holy Ro 
man Empire, and other kings, princes and magnates of the 
Christian state, in accordance with the constitution of the Holy 
Empire, and the agreements which we have with them, we deter 
mined and desired to cultivate peace and harmony, and to render 
to each one, according to his rank, all duties belonging to us, 
together with the offices of friendship. 

Besides in our deliberations we will also earnestly apply our 
selves to the defence, with great strictness and the most ardent 
zeal, of this work of concord, by diligent visitations of the 
churches and schools, oversight of printing-offices, and other 
salutary means, according to occasions and circumstances which 
may be offered to ourselves and others. We will also take pains, 
if either controversies already composed should be renewed, or 
new controversies concerning religion should arise, to remove 
and settle them, for the purpose of avoiding offence, without 
longer and dangerous digressions. 



20 PKEFACE TO THE CHEISTIAN BOOK OF CONCOED. 

As a manifest testimony of this, we have with great consenl 
subscribed our names, and attached also our seals: 

LEWIS, Count Palatine on the Rhine, Elector. 

AUGUSTUS, Duke of Saxony, Elector. 

JOHN GEORGE, Margrave of Brandenburg, Elector. 

JOACHIM FREDERICK, Margrave of Brandenburg, Admin 
istrator of the Archbishopric of Magdeburg. 

JOHN, Bishop of Meissen. 

EBERHARD, Bishop of Liibeck, Administrator of the Epis 
copate of Werden. 

PHILIP Louis, Count Palatine on the Rhine. 

The guardians of Frederick William and John, Dukes of 
Saxony. 

The guardians of John Casimir and John Ernest, Dukes 
of Saxony. 

GEORGE FREDERICK, Margrave of Brandenburg. 

JULIUS, Duke of Brunswick and Lihieburg. 

OTHO, Duke of Brunswick and Liineburg. 

HENRY THE YOUNGER, Duke of Brunswick and Liineburg. 

WILLIAM THE YOUNGER, Duke of Brunswick and Liineburg. 

WOLFGANG, Duke of Brunswick and Liineburg. 

ULRICH, Duke of Mecklenburg. 

The guardians of John and Sigismund Augustus, Dukes of 
Mecklenburg. 

LEWIS, Duke of Wurtemberg. 

The guardians of Ernest and Jacob, Margraves of Baden. 

GEORGE ERNEST, Count and Lord of Henneburg. 

FREDERICK, Count of Wurtemberg and Miimpelgart. 

JOHN GUNTHER, Count of Schwartzburg. 

WILLIAM, Count of Schwartzburg. 

ALBERT, Count of Schwartzburg. 

EMICH, Count of Leiningen. 

PHILIP, Count of Hanau. 

GOTTFRIED, Count of Oettingen. 

GEORGE, Count and Lord in Castel. 

HENRY, Count and Lord in Castel. 

OTHO, Count of Hoya and Burgkhausen. 

JOHN, Count of Oldenburg and Delmenhorsi. 

JOHN HOIER, Count of Mansfeld. 

BRUNO, Count of Mansfeld. 

HOIER CHRISTOPHER, Count of Mansfeld. 

PFTER ERNEST, Jr., Count of Mansfeld. 

CHRISTOPHER, Count of Mansfeld. 

ALBERT GEORGE, Count of Stolberg. 

WOLFGANG ERNEST, Count of Stolberg. 

LEWIS, Count of Gleichen. 

CH.A RLES, Count of Gleichen. 



PREFACE TO THE CHRISTIAN BOOK OF CONCORD. 21 

ERNEST, Count of Reinstein. 
Boro, Count of Reinstein. 
LEWIS, Count of Lewenstein. 
HENRY, Baron of Liraburg, semperfrei* 
GEORGE, Baron of Schonbtirg. 
WOLFGANG, Baron of Schonburg. 
ANARC FREDERICK, Baron of Wildenfels. 
Mayor and Council of the City of Liibeck. 
Mayor and Council of the City of Liineburg. 
Council of the City of Brunswick. 
Mayor and Council of the City of Landau. 
Mayor and Council of the City of Miinster in the Grego 
rian Valley. 

Council of the City of Goslar. 
Mayor and Council of the City of Ulm. 
Mayor and Council of the City of Esslingen. 
Council of the City of Reutlingen. 
Mayor and Council of the City of Nordlingen. 
Mayor and Council of Rothenburgon the Tauber. 
Mayor and Council of the City of Hall in Swabia. 
Mayor and Council of the City of Heilbronn. 
Mayor and Council of the City of Memraingen. 
Mayor and Council of the City of Lindau. 
Mayor and Council of the City of Schweinfurt. 
Council of the City of Donauworth. 
Chamberlain and Council of the City of Regensburg 
Mayor and Council of the City of Wimpfen. 
Mayor and Council of the City of Giengen. 
Mayor and Council of Bopfingen. 
Mayor and Council of the City of Alen. 
Mayor and Council of the City of Kaufbeuren. 
Mayor and Council of the City of Isna. 
Mayor and Council of the City of Kempten. 
Council of the City of Gottingen. 
Mayor and Council of the City of Leutkirch. 
The entire Government of the City of Hildesheim. 
Mayor and Council of the City of Hameln. 
Mayor and Councilmen of the City of Hanover. 
Council of Miihlhausen. 
Council of Erfurt. 
Council of the City of Eimbeck. 
Council of the City of Nordheim. 



PART I. 
THE GENERAL CREEDS 



I. THE APOSTLES CEEED. 
II. THE NICENE CKEED. 
MI. THE ATHANASIAN CREED. 



THE THREE GENERAL CREEDS. 



I. THE APOSTLES CKEED. 

1. I BELIEVE in God, the Father Almighty, Maker of heaven 
and earth : 

2. And in Jesus Christ, his only Son, our Lord, 

3. Who was conceived by the Holy Ghost, 

4. Born of the Virgin Mary, suffered under Pontius Pilate, 
Was crucified, dead, and buried : 

5. He descended into Hell, the third day he rose again from 
the dead, He ascended into heaven, And sitteth on the right hand 
of God, the Father Almighty ; 

6. From thence he shall come to judge the quick and the 
dead 

7. I believe in the Holy Ghost ; the holy Catholic [Christian] 
Church, the Communion of Saints ; The forgiveness of sins ; 

8. The Resurrection of the body, And the life everlasting. 
Amen. 



II. THE NICENE CREED. 

1. I believe in one God, the Father Almighty, Maker of 
heaven and earth, And of all things visible and invisible. 

2. And in one Lord Jesus Christ, the only-begotten Son of 
God. 

3. Begotten of his Father, before all Worlds, God of God, 
Light of Light, Very God of very God, Begotten, not made, 
Being of one Substance with the Father ; By whom all things 
were made, 

4. Who for us men, and for our salvation came down from 
heaven, And was incarnate by the Holy Ghost of the Virgin 
Mary, and was made man, 

5. And was crucified also for us under Pontius Pilate. He 
suffered and was buried, And the third day he rose again accord 
ing to the Scriptures, And ascended into heaven, And sitteth on 
the right hand of the Father. 



3ft 



26 THE THKEE GENERAL CREEDS. 

6. And he shall come again with glory to judge both the 30 
quick and the dead : Whose kingdom shall have no end. 

7. And I believe in the Holy Ghost, The Lord and Giver of 
life, Who proceedeth from the Father and the Son, Who with 
the Father and the Son together is worshipped and glorified, 
Who spake by the Prophets. 

8. And I believe in one holy, Catholic [Christian] and Apos 
tolic Church. 

9. I acknowledge one Baptism for the remission of sins. 

10. And I look for the Kesurrection of the dead, and the life 
of the world to come. Amen. 



III. THE CREED OF ATHANASIUS. 

WRITTEN AGAINST THE ARIANS. 

1. Whosoever will be saved, before all things it is necessary 
that he hold the Catholic [true Christian] faith, 

2. Which Faith except every one do keep whole and undefiled, 
without doubt he shall perish everlastingly. 

3. And the Catholic [true Christian] faith is this: that we 
worship one God in Trinity, and Trinity in Unity ; 

4. Neither confounding the Persons; nor dividing the Sub 
stance. 

5. For there is one Person of the Father, another of the Son, 
and another of the Holy Ghost. 

6. But the Godhead of the Father, of the Son, and of the 
Holy Ghost, is all one : the Glory Equal, the Majesty Coeternal. 

7. Such as the Father is, such is the Son : and such is the 
Holy Ghost. 

8. The Father uncreate, the Son uncreate : and the Holy 
Ghost uncreate. 

9. The Father incomprehensible, the Son incomprehensible 
and the Holy Ghost incomprehensible. 

10. The Father eternal, the Son eternal : and the Holy Ghost 
eternal. 

11. And yet they are not three Eternals : but one Eternal. 

12. As there are not three uncreated, nor three incomprehen- 
sibles: but one uncreated and one incomprehensible. 

13. So likewise the Father is Almighty, the Son Almighty : 
and the Holy Ghost Almighty. 

14. And yet they are not three Almighties : but one Al 
mighty. 

15. So the Father is God, the Son is God: and the Holy 
Ghost is God. 

IP And yet they are not three Gods ; but one God. 



THE THREE GENERAL CREEDS. 27 

17. So likewise the Father is Lord, the Son Lord : and 31 
the Holy Ghost Lord. 

18. And yet not three Lords : but one Lord. 

19. For like as we are compelled by the Christian verity : to 
acknowledge every Person by himself to be God and Lord ; 

So are we forbidden by the Catholic [Christian] Religion : to 
say, There be three Gods, or three Lords. 

20. The Father is made of none : neither created nor lie- 
gotten. 

21. The Son is of the Father alone : not made, nor created, 
but begotten. 

22. The Holy Ghost i* of the Father, and of the Son ; neithei 
made, nor created, nor begotten, but proceeding. 

23. So there is one Father, not three Fathers ; one Son, not 
three Sons; one Holy Ghost, not three Holy Ghosts. 

24. And in this Trinity none is before, or after other : none 
is greater, or less than another ; 

25. But the whole three Persons are coeternal together, and 
coequal: So that in all things, as is aforesaid: the Unity in 
Trinity, and the Trinity in Unity is to be worshipped. 

26. He therefore that will be saved must thus think of the 
Trinity. 

27. Furthermore, it is necessary to Everlasting Salvation : that 
he also believe rightly the Incarnation of our Lord Jesus Christ. 

28. For the right Faith is, that we believe and confess : that 
our Lord Jesus Cnrist, the Son of God, is God and Man ; 

29. God, of the Substance of the Father begotten before the 
worlds: aud Man of the Substance of his mother, born in the 
world ; 

30. Perfect God, and perfect Man : of a reasonable soul anc 1 
human flesh subsisting. 

31. Equal to the Father, as touching his Godhead : and infe 
rior to the Father, as touching his Manhood. 

32. Who although he be God and Man : yet he is not two, 
but one Christ; 

33. One; not by conversion of the Godhead into flesh: but 
by taking the Manhood into God ; 

34. One altogether; not by confusion of Substance: but by 
Unity of Person. 

35. For as the reasonable soul and flesh is one man : so God 
and Man is one Christ; 

36. Who suffered for our salvation : descended into hell, rose 
again the third day from the dead. 

37. He ascended into heaven ; he sitteth on the right hand of 
the Father, God Almighty : from whence he shall come to judge 
the quick and the dead. 



28 THE THREE GENERAL CREEDS. 

38. At whose coming all men shall rise again with their 32 
bodies: and shall give account for their own works. 

39. And they that have done good shall go into life everlast 
ing : and they that have done evil into everlasting fire. 

40. This is the Catholic [true Christian] faith : which except 
a man believe faithfully, he cannot be saved. 



PART IT. 
THE AUGSBURG CONFESSION* 



THE AUGSBURG CONFESSION. 



CONTENTS. 



PREFACE TO THE EMPEROR CHARLES V 
I. 

CHIEF ARTICLES OF FAITH. 

I. OF GOD. 

II. OF OKIGINAL SIN. 

III. OF THE SON OF GOD. 

IV. OF JUSTIFICATION. 

V. OF THE MINISTRY OF THE CHURCH. 

VI. OF NEW OBEDIENCE. 

VIL OF THE CHUECH. 

VIII. WHAT THE CHUKCH IS. 

IX. OF BAPTISM. 

X. OF THE LOKD S SUPPER 

XI. OF CONFESSION. 

XII. OF REPENTANCE. 

XIII. OF THE USE OF SACRAMENTS. 

XIV. OF ECCLESIASTICAL ORDERS. 
XV. OF ECCLESIASTICAL RITES. 

XVI. OF CIVIL MATTERS. 

l\ 



32 CONTENTS. 

XVII. OF THE RETURN OF CHRIST TO JUDGMENT. 

XVIII. OF FREE WILL. 

XIX. OF THE CAUSE OF SIN. 

XX. OF FAITH AND GOOD WORKS. 

XXI. OF THE WORSHIP OF SAINTS. 

XXIL CONCLUSION. 

II. 

ARTICLES IN WHICH ARE ENUMERATED THE ABUSES 
CORRECTED. 

L OF BOTH KINDS. 

II. OF THE MARRIAGE OF PRIESTS. 

III. OF THE MASS. 

IV. OF CONFESSION. 

V. OF THE DISTINCTION OF MEATS. AND OF TRADITIONS. 
VI. OF MONASTIC VO fll 
VII. OF ECCLESIASTICAL POWER. 
EPDjOGUK 



THE AUGSBURG CONFESSION. 

DELIVERED TO THE EMPEROR CHARLES V., AT THE 
DIET OF AUGSBURG, A. D. 1530. 



[This Translation is made from the Latin Editio Princeps of 1530-31, the 
authority of which, equally with that of the German Editio Princeps, surpasses 
all other known Editions. It has been carefully prepared by a Joint Committee 
of The General Council, The General Synod, The United Synod of the South, 
and the Joint Synod of Ohio, as a Common Standard of The Augsburg Con 
fession in English. The words in brackets are inserted from the German Editio 
Princeps. ] 



PREFACE. 

5 MOST Invincible Emperor, Caesar Augustus, most i 

Clement Lord : 

Inasmuch as Your Imperial Majesty has summoned a Diet 
of the Empire here at Augsburg to deliberate concerning 
measures against the Turk, that most atrocious, hereditary and 
ancient enemy of the Christian name and religion, in what way 
effectually to withstand his furor and assaults by strong and 
lasting military provision ; and then also concerning dissen- 2 
sions in the matter of our holy religion and Christian Faith, 
that in this matter of religion the opinions and judgments of 
parties might be heard in each other s presence, and considered 
and weighed among ourselves in charity, leniency and mutual 3 
kindness, to the end that the things in the Scriptures which on 
either side have been differently interpreted or misunderstood, 
being corrected and laid aside, these matters may be settled 
and brought back to one perfect truth and Christian concord, 
that for the future one pure and true religion may be embraced 4 
and maintained by us, that as we all serve and do battle under 
one Christ, so we may be able also to live in unity and con 
cord in the one Christian Church; And inasmuch as we, the 5 
undersigned Electors and Princes, with others joined with us, 
have been called to the aforesaid Diet, the same as the other 
5 33 



34 THE AUGSBURG CONFESSION. 

Electors, Princes and Estates, in obedient compliance with the 
Imperial mandate we have come to Augsburg, and, what we 
do not mean to say as boasting, we were among the first to be 
here. 

Since then Your Imperial Majesty caused to be proposed to 6 
the Electors, Princes and other Estates of the Empire, also 
here at Augsburg at the very beginning of this Diet, among 
other things, that, by virtue of the Imperial Edict, the several 
Estates of the Empire should present their opinions and judg 
ments in the German and Latin languages, after due delibera- 7 
tion, answer was given to Your Imperial Majesty, on the 
ensuing Wednesday, that on the next Friday the Articles of 
our Confession for our part would be presented. 

Wherefore, in obedience to Your Imperial Majesty s wishes, 8 
we offer, in this matter of religion, the Confession of our 
preachers and of ourselves, showing what manner of doctrine 
gg from the Holy Scriptures and the pure Word of God has 
been up to this time set forth in our lands, dukedoms, 
dominions and cities, and taught in our churches. And if the 9 
other Electors, Princes and Estates of the Empire will present 
similar writings, to wit, in Latin and German, according to the 
said Imperial proposition, giving their opinions in this matter 
of religion, here before Your Imperial Majesty, our most clem- 10 
ent Lord, we, with the Princes and friends aforesaid, are pre 
pared to confer amicably concerning all possible ways and 
means, as far as may be honorably done, that we may come 
together, and, the matter between us on both sides being peace 
fully discussedjwithout offensive strife, the dissension, by God s 
help, may be done away and brought back to one true accord 
ant religion j for as we all serve and do battle under one 1 1 
Christ, we ought to confess the one Christ, and so, after the 
tenor of Your Imperial Majesty s Edict, everything be con 
ducted according to the truth of God, which, with most fervent 
prayers, we entreat of God. 

But, with regard to the other Electors, Princes and Estates, 12 
if they hold that this treatment of the matter of religion after 
the manner which Your Imperial Majesty has so wisely brought 
forward, namely, with such mutual presentation of writings and 
calm conferring together among ourselves, should not proceed, 
or be unfruitful in results ; we, at least, leave behind the clear 13 
testimony that we decline or refuse nothing whatever, allowed 
of God and a good conscience, which may tend to bring about 
Christian concord ; as also Your Imperial Majesty and the 14 
other Electors and Estates of the Empire, and all who are 
moved by sincere love and zeal for religion, and who will 
give an impartial hearing to this matter, will graciously 



THE AUGSBURG CONFESSION. 35 

perceive and more and more understand from this our Con 
fession. 

Your Imperial Majesty also, not only once but often, 15 
graciously signified to the Electors, Princes and Estates of the 
Empire, and at the Diet of Spires held A. D. 1526, according 
to the form of Your Imperial instruction and commission 
given and prescribed, caused it to be stated and publicly pro 
claimed, that Your Majesty, in dealing with this matter of 16 
religion, for certain reasons which were alleged in Your 
Majesty s name, was not willing to decide and could not 
determine anything, but that Your Majesty would diligently 
use Your Majesty s office with the Roman Pontiff for the con 
vening of a General Council, as the same was publicly set forth 17 
at greater length over a year ago at the last Diet which met 
at Spires. There Your Imperial Majesty, through his High- 18 
ness Ferdinand, King of Bohemia and Hungary, our friend 
and clement Lord, as well as through the Orator and Imperial 
Commissioners, caused this, among other things, to be pro 
claimed : that Your Imperial Majesty had known of and pon 
dered the resolution of Your Majesty s Representative in the 
Empire, and of the President and Imperial Counsellors, and 
the Legates from other Estates convened at Ratisbon, concern 
ing the calling of a Council, and that this also was adjudged 19 
by Your Imperial Majesty to be of advantage ; and because 
the matters to be adjusted between Your Imperial Majesty 
and the Roman Pontiff were nearing agreement and Christian 
reconciliation, Your Imperial Majesty did not doubt that the 
Roman Pontiff could be induced to hold a General Council ; 
therefore Your Imperial Majesty himself signified that he 2 o 
would endeavor to secure the Chief Pontiff s consent together 
with Your Imperial Majesty to convene such General Council, 
and that letters to that effect would be publicly issued with all 
possible expedition. 

In the event, therefore, that the differences between us and 2 i 
the other parties in the matter of religion cannot be amicably 
and in charity settled here before Your Imperial Majesty, we 
offer this in all obedience, abundantly prepared to join issue 
and to defend the cause in such a general, free, Christian Coun 
cil, for the convening of which there has always been accordant 
action and agreement of votes in all the Imperial Diets held 
during Your Majesty s reign, on the part of the Electors, 
Princes and other Estates of the Empire. To this General 22 
Council, and at the same time to Your Imperial Majesty, we 
have made appeal in this greatest and gravest of matters even 
before this in due manner and form of law. To this appeal, 23 
both to Your Imperial Majesty and to a Council, we still adhere, 



36 THE AUGSBURG CONFESSION. 

neither do we intend, nor would it be possible for us, to relin 
quish it by this or any other document, unless the matter 
between us and the other side, according to the tenor of the 
latest Imperial citation, can be amicably and charitably settled 
and brought to Christian concord, of which this also is our 
solemn and public testimony. 24 



THE AUGSBURG CONFESSION. 37 



38 CHIEF ARTICLES OF FAITH. 

ARTICLE I. 

OUR Churches, with common consent, do teach, that the i 
decree of the Council of Nicsea concerning the Unity of the 
Divine Essence and concerning the Three Persons, is true and 
to be believed without any doubting ; that is to say, there is 2 
one Divine Essence which is called and which is God : eternal, 
without body, without parts, of infinite power, wisdom and 
goodness, the Maker and Preserver of all things, visible and 
invisible ; and yet that there are three Persons, of the same 3 
essence and power, who also are co-eternal, the Father, the Son 
and the Holy Ghost. And the term " person " they use as the 4 
Fathers have used it, to signify, not a part or quality in 
another, but that which subsists of itself. 

They condemn all heresies which have sprung tip against this 5 
article, as the Manichseans who assumed two principles [gods], 
one Good, and the other Evil ; also the Valentinians, Arians, 
Eunomians, Mohammedans, and all such. They condemn also 6 
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 " [Ghost] signi 
fies motion created in things. 

ARTICLE II. 

Also they teach, that since the Fall of Adam, all men begotten i 
according to nature, are born with sin, that is, without the fear 
of God, without trust in God, and with concupiscence ; and that 2 
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. 

They condemn the Pelagians and others, who deny that the 3 
20 vice of origin is sin, and who, to obscure the glory of 
Christ s merit and benefits, argue that man can be justi 
fied before God by his own strength and reason. 



38 THE AUGSBURG CONFESSION 



ARTICLE III. 

Also they teach, that the Word, that is, the Son of God, did i 
take man s nature in the womb of the blessed Virgin Mary, so 2 
that there are Two Natures, the divine and the human, insep 
arably conjoined in one Person, one Christ, true God and true 
man, who was born of the Virgin Mary, truly suffered, was 
crucified, dead and buried, that he might reconcile the Father 
unto us, and be a sacrifice, not only for original guilt, but for all 3 
actual sins of men. He also descended into hell, and truly rose 4 
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 them that 
believe in Him, by sending the Holy Ghost into their hearts, to 5 
rule, comfort and quicken them, and to defend them against 
the devil and the power of sin. The same Christ shall openly 6 
come again to judge the quick and the dead, etc., according to 
the Apostles Creed. 



ARTICLE IV. 

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



ARTICLE V. 

That we may obtain this faith, the Office of Teaching i 
the Gospel and administering the Sacraments was instituted. 
For through the Word and Sacraments as through instru- 2 
ments, the Holy Ghost is given, who worketh faith where 
and when it pleaseth God in them that hear the Gospel, to 
wit, that God, not for our own merits, but for Christ s sake, 3 
justified those who believe that they are received into favor 
for Christ s sake. 

They condemn the Anabaptists and others, who think that 4 
^Q the Holy Ghost cometh to men without the.external Word, 
through their own preparations and works. 



THE AUGSBURG CONFESSION. 39 

ARTICLE VI. 

Also they teach, that this Faith is bound to bring forth i 
Good Fruits, and that it is necessary to do good works com 
manded by God, because of God s will, but not that we should 
rely on those works to merit justification before God. For 2 
remission of sins and justification are 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 the Fathers. For 3 
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. 

Also they teach, that Onejioly Church is to continue for ever, i 
e Church is the congregation of saints, in which the Gospel 
is rightly taught and the Sacraments rightly administered. And 2 
to the true unity of the Church, it is enough to agree concern 
ing the doctrine of the Gospel and the administration of the 
Sacraments. (Nor is it necessary that human traditions, rites, 3 
or ceremonies, instituted by men, should be everywhere alike. 
As Paul says: "One faith, x one baptism, one God and Father 4 
of all," etc^ [Eph. 4 : 5, 6]y 

ARTICLE VIII. 

Although the Church properly is the Congregation of Saints i 
and true believers, nevertheless, since, in this life, many hypo 
crites and evil persons are mingled therewith, it is lawful to 
use the Sacraments, which are administered by evil men ; 
according to the saying of Christ : " The Scribes and the 
Pharisees sit in Moses 7 seat," etc. [Matt. 23 : 21 Both the 2 
Sacraments and Word are effectual by reason of the institu 
tion and commandment of Christ, notwithstanding they be 
administered by evil men. 

They condemn the Doiiatisis, and such like, who denied its 
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, they teach, that it is necessary to salvation, i 
41 and that through Baptism is offered the grace of God ; 

and that children are to be baptized, who, being offered 2 
to God through Baptism, are received into His grace, 



40 THE AUGSBURG CONFESSION. 

They condemn the Anabaptists, who allow not the Baptism 3 
of children, and say that children are saved without Baptism. 



ARTICLE X. 

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



ARTICLE XI. 

Of Confession, they teach, that Private Absolution ought to i 
be retained in the churches, although in confession an enumer 
ation of all sins is not necessary. For it is impossible, accord- 2 
ing to the Psalm: "Who can understand his errors?" [Ps. 
19: 12]. 

ARTICLE XII. 

Of Repentance, they teach, that for those that have fallen i 
after Baptism, there is remission of sins whenever they are con 
verted ; and that the Church ought to impart absolution to those 2 
thus returning to repentance. 

Now repentance consists properly of these two parts : One is 3 
contrition, that is, terrors smiting the conscience through the 4 
knowledge of sin ; the other is faith, which, born of the Gospel, 5 
or of absolution, believes that, for Christ s sake, sins are for 
given, comforts the conscience, and delivers it from terrors. 
Then good works are bound to follow, which are the fruits of 6 
repentance. 

They condemn the Anabaptists, who deny that those once 7 
justified can lose the Holy Ghost. Also those who contends 
that some may attain to such perfection in this life that they 
cannot sin. The ISTovatians also are condemned, who would 9 
not absolve such as had fallen after Baptism, though they 
returned to repentance. They also are rejected who do not 10 
teach that remission of sins cometh through faith, but command 
us to merit grace through satisfactions of our own. 



ARTICLE XIII. 

Of the Use of the Sacraments, they teach, that the Sacra- i 
ments were ordained, not only to be marks of profession among 



THE AUGSBURG CONFESSION. 41 

men, but rather to be signs and testimonies of the will of God 
toward us, instituted to awaken and confirm faith in those who 
42 use them. Wherefore we must so use the Sacraments 2 

that faith be added to believe the promises which are 
offered and set forth through the Sacraments. 

They therefore condemn those who teach that the Sacraments 3 
justify by the outward act, and do not teach that, in the use of 
the Sacraments, faith which believes that sins are forgiven, is 
required. 

ARTICLE XIV. 

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



ARTICLE XV. 

Of Rites and Usages in the Church, they teach, that those i 
ought to be observed which may be observed without sin, and 
which are profitable unto tranquillity and good order in the 
Church, as particular holydays, festivals, and the like. 

Nevertheless, concerning such things, let men be admonished 2 
that consciences are not to be burdened, as though such ob 
servance was necessary to salvation. They are admonished 3 
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 4 
traditions concerning meats and days, etc., instituted to merit 
grace and to make satisfaction for sins, are useless and con 
trary to the Gospel. 

ARTICLE XVI. 

Of Civil Affairs, they teach, that^awful civil ordinances are i 
good works of God, and that it is right for Christians to bear 2 
civil office, to sit as judges, to determine matters by the Im 
perial and other existing laws, to award just punishments, to 
engage in just wars, to serve as soldiers, to make legal con 
tracts, to hold property, to make oath when required by the 
magistrates, to marry, to be given in marriage.} 

frhey condemn the Anabaptists who forbid these civil offices 3 
to Christians. They condemn also those who do not place the 4 
perfection of the Gospel in the fear of God and in faith, but 
in forsaking civil offices; for the Gospel teaches an eternal 

6 



42 THE AUGSBURG CONFESSION. 

righteousness of the heart. Meanwhile, it does not destroy 5 
the State or the family, but especially requires their preserva 
tion as ordinances of God, and in such ordinances the exercise 
of charity. Therefore, Christians are necessarily bound to obey 6 
their own magistrates and laws, save only when commanded 
to sin, for then they ought to obey God rather than men [Acts 7 
5 : 29]. 

ARTICLE XVII. 

- Also they teach, that, at the Consummation of the i 
World, Christ shall appear for judgment, and shall raise 2 
up all the dead ; he shall give to the godly and elect eternal 
life and everlasting joys, but ungodly men and the devils he 3 
shall condemn to be tormented without end. 

They condemn the Anabaptists who think that there will 4 
be an end to the punishments of condemned men and devils. 
They condemn also others, who are now spreading certain 5 
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 [exterminated]. 



ARTICLE XVIII. 

Of the Freedom of the Will, they teach, that man s will lias i 
some liberty for the attainment of civil righteousness, and for 
the choice of things subject to reason. Nevertheless, it has no 2 
power, without the Holy Ghost, to work the righteousness of 
God, that is, spiritual righteousness ; since the natural man 
receiveth not the things of the Spirit of God [1 Cor. 2 : 14] ; 
but this righteousness is wrought in the heart when the Holy 3 
Ghost is received through the Word.) These things are said 4 
in as many words by Augustine in his Hypognosticon, book 
iii. : " We grant that all men have a certain freedom of will 
in judging according to [natural] reason ; not such freedom, 
however, whereby it is capable, without God, either to begin, 
or much less to complete aught in things pertaining to God, 
but only in works of this life, whether good or evil. Good/ 5 
I call those works which spring from -the good in Nature, 
that is, to have a will to labor in the field, to eat and drink, 
to have a friend, to clothe oneself, to build a house, to marry, 
to keep cattle, to learn divers useful arts, or whatsoever good 
pertains to this life, none of which things are without de-6 
pendence on the providence of God ; yea, of Him and through 
Him they are and have their beginning. Evil,* I call such/ 



THE AUGSBURG CONFESSION. 43 

works as to have a will to worship an idol, to commit mur 
der," etc. 

They condemn the Pelagians and others who teach that, 8 
withTnit the Holy Ghost, by the power of nature alone, we 
are able to love God above all things ; also to do the com 
mandments of God as touching " the substance of the act." 
For, although nature is able in some sort to do the out- 9 
ward work (for it is able to keep the hands from theft 
and murder), yet it cannot work the inward motions, such 
as the fear of God, trust in God, chastity, patience, etc. 



ARTICLE XIX. 

Of the Cause of Sin, they teach, that although God doth 
create and preserve nature, yet the cause of sin is the will 
of the wicked, 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 



ARTICLE XX. 

Our teachers are falsely accused of forbidding Good Works, i 
For their published writings on the Ten Commandments, and 2 
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 pleas 
ing to God. Concerning these things preachers heretofore 3 
taught but little, and urged only childish and needless works, 
as particular holydays, particular fasts, brotherhoods, pilgrim 
ages, services in honor of saints, the use of rosaries, monasti- 
cism, and such like. Since our adversaries have been admon-4 
ished of these things they are now unlearning them, and do 
not preach these unprofitable works as heretofore. Besides 5 
they begin to mention faith, of which there was heretofore 
marvellous silence. /They teach that we are justified not by 6 
works only, but they conjoin faith and works, and say that we 
are justified by faith and works. This doctrine is more toler-7 
able than the former one, and can afford more consolation 
than their old doctriney 

Forasmuch, therefore, as the doctrine concerning faith, 8 
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, 



44 THE AUGSBURG CONFESSION. 

our teachers have instructed the churches concerning faith as 
follows : 

(First, that our works cannot reconcile God or merit for- 9 
giveness 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]J)in order that the Father may 
be reconciled through Him. 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 10 

human strength, although Christ has said of himself : " I 
am the Way, the Truth and the Life" [John 14 : 6]. 

(This doctrine concerning faith is everywhere treated byii 
Paul [Eph. 2 : 8] : " By grace are ye saved through faith; and 
that not of yourselves ; it is the gift of God, not of works/ 



etc. 



And lest anyone should craftily say that a new interpreta- 12 
tion of Paul has been devised by us, this entire matter is sup 
ported by the testimonies of the Fathers. (for Augustine, in 13 
many volumes, defends grace and the righteousness of faith, 
over against the merits of works J And Ambrose, in his De 14 
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 pre-eminence 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.") 

But, although this doctrine is despised by the inexperi-i5 
enced, nevertheless God-fearing and anxious consciences find 
by experience that it brings the greatest consolation, because 
consciences cannot be pacified through any works, but only by 
faith, when they, are sure that, for Christ s sake, they have a 
gracious God. cAs Paul teaches [Rom. 5 : 1] : "Being justi- 16 
fied by faith, we have peace with God."^ This whole doctrine 17 
is to be referred to that conflict of tfie terrified conscience ; 
neither can it be understood apart from that conflict. There- 18 
fore inexperienced and profane men judge ill concerning this 
matter, who dream that Christian righteousness is nothing but 
the civil righteousnese of natural reason. 

Heretofore consciences were plagued with the doctrine of 19 
works, nor did they hear any consolation from the Gospel. 
Some persons were driven by conscience into the desert, into 20 
monasteries, hoping there to merit grace by a monastic life. 
Some also devised other works whereby to merit grace and 21 
make satisfaction for sins. There was very great need to 22 



THE AUGSBURG CONFESSION. 45 

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. 

Men are also admonished that here the term " faith " doth 23 
not signify merely the knowledge of the history, such as is in 
the ungodly and in the devil, but signifieth a faith which be- 
4g lieves, not merely the history, but also the effect of the 
history namely, this article of the forgiveness of sins, 
to wit, that we have grace, righteousness, and forgiveness of 
sins, through Christ. 

Now he that knoweth that he has a Father reconciled to 24 
him through Christ, since he truly knows God, knows also 
that God careth for him, and calls upon God ; in a word, he 
is not without God, as the heathen. For devils and the un- 25 
godly are not able to believe this article of the forgiveness of 
sins. Hence, they hate God as an enemy; call not upon 
Him; and expect no good from Him. QLugus&Qg also admon-26 
ishes his readers concerning the word " faith," and teaches that 
the term " faith " is accepted in the Scriptures, not for knowl 
edge such as is in the ungodly, but for confidence which con 
soles and encourages the terrified mind.) 

(Furthermore, it is taught on our part, that it is necessary to 27 
do good works, not that we should trust to merit grace by 
them, but because it is the will of God. It is only by faith 28 
that forgiveness of sins and grace are apprehended. And 29 
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) For Ambrose says : " Faith is the 30 
mother of a good will and right doing,") For man s powers 31 
without the Holy Ghost are full of ungodly affections, and 
are too weak to do works which are good in God s sight. Be- 32 
sides, they are in the power of the devil, who impels men to 
divers sins, to ungodly opinions, to open crimes. 1 ) This we 33 
may see in the philosophers, who, although they endeavored 
to live an honest life, could not succeed, but were defiled with 
many open crimes. Such is the feebleness of man, when he 34 
is without faith and without the Holy Ghost, and governs 
himself only by human strength. 

JHence it may be readily seen that this doctrine is not to be 35 
charged with prohibiting good works, but rather the more to 
be commended, because it shows how we are enabled to do 
good works. For without faith, human nature can in no wise 36 
do the works of the First or of the Second Commandment. 
Without faith, it does not call upon God, nor expect anything 37 
from Him, nor bear the cross ; but seeks and trusts in man s 



46 THE AUGSBUEG CONFESSION. 

help. (And thus, when there is no faith and trust in God, all 38 
manner .of lusts and human devices rule in the heart.) Where- 39 
fore Christ said [John 15 : 5] : " Without me ye can do noth-4o 
ing," and the Church sings : 

" Without Thy power divine 
In man there nothing is, 
Naught but what is harmful." 

ARTICLE XXI. 

Of the Worship of Saints, they teach, that the memory i 
of saints may be set before us, that we may follow their 
faith and good works, according to our calling, as the Em 
peror may follow the example of David in making war to 
drive away the Turk from his country. For both are kings. 
But the Scripture teaches not the invocation of saints, or to 2 
ask help of saints, since it sets before us Christ, as the only 
Mediator, Propitiation, High-Priest and Intercessor. He is 3 
to be prayed to, and hath 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]: "If any 4 
man sin, we have an Advocate with the Father," etc. ) 



is is about the Sum of our Doctrine, in which, as can be i 
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. The 2 
disagreement, however, is 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 drawn up ; because even the 
Canons are not so severe as to demand the same rites every 
where, neither, at any time, have the rites of all churches 
been the same ; although, among us, in large part, the ancient 3 
rites are diligently observed. For it is a false and malicious 4 
charge that all the ceremonies, all the things instituted of old, 
are abolished in our churches.^ But it has been a common 5 
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. 



THE AUGSBUKG CONFESSION. 47 



II. 

48 ARTICLES, IN WHICH ARE REVIEWED THE 
ABUSES WHICH HAVE BEEN CORRECTED. 

INASMUCH then as our churches dissent in no article of the i 
Faith from the Church Catholic^ but omit some Abuses which 
are new, and which have been erroneously accepted by fault 
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 also what were the reasons, in order 
that the people be not compelled to observe those abuses 
against their conscience. Nor should Your Imperial Majesty 2 
believe those, who, in order to excite the hatred of men 
against our part, disseminate strange slanders among our 
people. Having thus excited the minds of good men, they 3 
have first given occasion to this controversy, and now en 
deavor, by the same arts, to increase the discord. For Your 4 
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. Furthermore, 5 
the tr.uth cannot be gathered from common rumors, or the 
revilings of our enemies. But it can readily be judged that 6 
nothing would serve better to maintain the dignity of worship, 
and to nourish reverence and pious devotion among the people 
than that the ceremonies be rightly observed in the churches. 



ARTICLE XXII. 

To the laity are given Both Kinds in the Sacrament of the i 
Lord s Supper, because this usage has the commandment of 
the Lord [in Matt, 26 : 27] :< " Drink ye all of it"; where 2 
Christ has manifestly commanded concerning the cup that all 
should drink ; and lest any man should craftily say that this 3 
refers only to priests, Paul [in 1 Cor. 11 : 27] jrecites an ex 
ample from which it appears that the whole congregation did 
use both kinds.. And this usage has long remained in the 4 
Church, nor is it known when, or by whose authority, it was 
changed ; although Cardinal Cusanus mentions the time when 



48 THE AUGSBUKG CONFESSION. 

it was approved. Cyprian in some places testifies that the 5 
Blood was given to the people. The same is testified by 6 
Jerome, who says : " The priests administer the Eucharist, 
and distribute the Blood of Christ to the people." "i Indeed, 7 
Pope Gelasius commands that the sacrament be not divided 
(Dist. ii., De Comecratione, Cap. Comperimus). Only custom, 8 
not so ancient, has it otherwise. But it is evident that any 9 
custom introduced against the commandments of God is not 
,g to be allowed, as the Canons witness (Dist. iii., Cap. 

Veritate, and the following chapters). But this custom 10 
has been received, not only against the Scripture but also 
against the old Canons and examples of the Church. There- 11 
fore if any preferred to use both kinds of the sacrament, they 
ought not to have been compelled with offence to their con 
sciences to do otherwise. 

And because the division of the sacrament does not agree 12 
with the ordinance of Christ, we are accustomed to omit the 
procession, which hitherto has been in use. 



ARTICLE XXIII. 

There has been common complaint concerning the Exam- 1 
pies of Priests, who were not chaste. For that reason also, 2 
Pope Pius is reported to have said that there were certain 
reasons why marriage was taken away from priests, but that 
there were far weightier ones why it ought to be given back ; 
for so Platina writes. (Since, therefore, our priests were desir- 3 
ous to avoid these open scandals they married wives, and 
taught that it was lawful for them to contract matrimony. 
First, because Paul says [1 Cor. 7 : 2] : To avoid fornication, 4 
let every man have his own wife." Also [9] : " It is better 
to marry than to burn." Secondly, Christ says [Matt. 19:5 
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]. Nor is it in man s power, 6 
without a singular gift and work of God, to alter this creation. 
Therefore those that are not fit to lead a single life ought to 7 
contract matrimony. For no man s law, no vow, can annul 8 
the commandment and ordinance of God. For these reasons 9 
the priests teach that it is lawful for them to marry wives. 
It is also evident that in the ancient Church priests were mar- 10 
ried men. For Paul says [1 Tim. 3 : 2] that a bishop should H 
be the husband of one wife. And in Germany, four hundred 12 
years ago for the first time, the priests were violently com 
pelled to lead a single life, who indeed offered such resistance 



THE AUGSBURG CONFESSION. 49 

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. And so harsh was 13 

the dealing in the matter that not only were marriages 
forbidden for the time to come, 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 Councils. 

Seeing also that, as the world is aging, man s nature is 14 
gradually growing weaker, it is well to guard that no more 
vices steal into Germany. CFurthermore, God ordained mar- 1 5 
riage to be a help against human infirmity. The Canons 16 
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 devoutly wished were done also in this 
matter. And it is to be expected that the churches shall at 17 
length lack pastors, if marriage should be any longer for 
bidden. 

But while the commandment of God is in force, while the 18 
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 marvellous 
thing that in nothing is more cruelty exercised than against 
the marriage of priests. God has given commandment to 19 
honor marriage. By the laws of all well-ordered common- 20 
wealths, even among the heathen, marriage is most highly 21 
honored. But now men, and also priests, are cruelly put to 
death, contrary to the intent of the Canons, for no other cause 22 
than marriage. Paul [in 1 Tim. 4 : 3] calls that a doctrine 
of devils, which forbids marriage. This may now be readily 
understood when the law against marriage is maintained by 23 
such penalties. 

. But as no law of man can annul the conimandment of 24 
God, so neither can it be done by any vow. Accordingly 25 
^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 ; at least, they should give no offence to 
their brethren and sisters.") And even the Canons show some 26 
leniency toward those who have taken vows before the proper 
age, as heretofore has generally been the case. 
7 



50 THE AUGSBURG CONFESSION. 



ARTICLE XXIV. 

Falsely are our churches accused of Abolishing the Mass ; i 
for the Mass is retained on our part, and celebrated with the 
highest reverence. All the usual ceremonies are also pre- 2 
served, save that the parts sung in Latin are interspersed here 
and there with German hymns, which have been added to 
teach the people. (^For ceremonies are needed to this end 3 
alone, that the unlearned be taught. (And not only has Paul 4 
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. 

The people are accustomed to partake of the Sacrament to- 5 
gether, if any be fit for it, and this also increases the rever 
ence and devotion of public worship. For none are admitted 6 
except they be first proved. The people are also advised con- 7 
cerning the dignity and use of the Sacrament, how great con 
solation it brings anxious consciences, that they may learn to 
believe God, and to expect and ask of Him all that is good. 
This worship pleases God ; such use of the Sacrament nour- 8 
ishes true devotion toward God. It does not, therefore, 9 
appear that the Mass is more devoutly celebrated among our 
adversaries, than among us. 

But it is evident that for a long time, it has been the public 10 
and most grievous complaint of all good men, that Masses 
have been basely profaned and applied to purposes of lucre. 
For it is unknown how far this abuse obtains in all the 1 1 
churches, by what manner of men Masses are said only for 
50 fees or stipends, and how many celebrate them contrary 12 

to the Canons. 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." When, therefore, our priests were ad- 13 
monished concerning this sin, Private Masses were discon 
tinued among us, as scarcely any Private Masses were cele 
brated except for lucre s sake. 

Neither were the bishops ignorant of these abuses, and if 14 
they had corrected them in time, there would now be less dis 
sension. Heretofore, by their own negligence, they suffered i _, 
many corruptions to creep into the Church. Now, when it is 16 
too late, they begin to complain of the troubles of the Church, 
seeing that this disturbance has been occasioned simply by 
those abuses, which were so manifest that thev could be borne 



THE AUGSBUKG CONFESSION. 51 

no longer. Great dissensions have arisen concerning the 17 
Mass, concerning the Sacrament, Perhaps the world is being 18 
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 were both able and in duty bound to cor 
rect them. For, in the Ten Commandments, it is written 19 
(Exodus 20), "The Lord will not hold him guiltless that 
taketh His name in vain." But since the world began, nothing 20 
chat God ever ordained seems to have been so abused for filthy 
lucre as the Mass. 

There was also added the opinion which infinitely increased 21 
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, venial and 
mortal. From this has arisen the common opinion that the 22 
Mass taketh away the sins of the living and the dead, by the 
outward act. Then they began to dispute whether one Mass 23 
said for many were worth as much as special Masses for indi 
viduals, and this brought forth that infinite multitude of 
Masses. Concerning these opinions our teachers have given 24 
warning, that they depart from the Holy Scriptures and 
diminish the glory of the passion of Christ. For Christ s 25 
passion was an oblation and satisfaction, not for original guilt 26 
only, but also for all sins, as it is written to the Hebrews 
(10 : 10), " We are sanctified through the offering of Jesus 
Christ, once for all." Also, 10:14: "By one offering he 27 
hath perfected forever them that are sanctified." Scripture 28 
also teaches that we are justified before God through faith in 
Christ, when we believe that our sins are forgiven for Christ s 
sake. Now if the Mass take away the sins of the living and 29 
the dead by the outward act, justification comes of the work 
of Masses, and not of faith, which Scripture does not allow. 
53 But Christ commands us [Luke 22 : 19], " This do in 30 

remembrance of me ; " therefore the Mass was instituted 
that the faith of those who use the Sacrament should remem 
ber what benefits it receives through Christ, and cheer and 
comfort the anxious conscience. For, to remember Christ, 1331 
to remember his benefits, and to realize that they are truly 
offered unto us. Nor is it enough only to remember the his- 32 
tory, for this the Jew and the ungodly also can remember. 
Wherefore the Mass is to be used to this end, that there the 33 
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." 

Now forasmuch as the Mass is such a giving of the Sacra- 34 
ment, we hold one communion every holyday, and also other 



52 THE AUGSBURG CONFESSION. 

days, when any desire the Sacrament it is given to such as 
ask for it. And this custom is not new in the Church ; for 35 
the Fathers before Gregory make no mention of any private 
Mass, but of the common Mass [the Communion] they speak 
very much. Chrysostom says that the priest stands daily at 36 
the altar, inviting some to the Communion and keeping back 
others. And it appears from the ancient Canons, that some 3* 
one celebrated the Mass from whom all the other presbyters 
and deacons received the Body of the Lord ; for thus the 
words of the Nicene Canon say : " Let the deacons, according 38 
to their order, receive the Holy Communion after the pres 
byters, from the bishop or from a presbyter." And Paul 39 
[1 Cor. 11 : 33] commands concerning the Communion : 
" Tarry one for another/ 7 so that there may be a common 
participation. 

Forasmuch, therefore, as the Mass with us has the example 40 
of the Church, taken from the Scripture and the Fathers, we 
are confident that it cannot be disapproved, especially since 
the public ceremonies are retained for the most part, like those 
hitherto in use ; only the number of Masses differs, which, 
because of very great and manifest abuses, doubtless might 
be profitably reduced. For in olden times, even in churches, 41 
most frequented, the Mass was not celebrated every day, as 
the Tripartite History (Book 9, chapt. 33) testifies: "Again 
in Alexandria, every Wednesday and Friday, the Scriptures 
are read, and the doctors expound them, and all things are 
done, except only the celebration of the Eucharist." 



ARTICLE XXV. 

Confession in our churches is not abolished ; for it is not i 
usual to give the Body of the Lord, except to them that have 
been previously examined and absolved. And the people are 2 
most carefully taught concerning the faith and assurance of 
g absolution, about which, before this time, there was pro 
found silence. Our people are taught that they should 3 
highly prize the absolution, as being the voice of God, and 
pronounced by His command. The power of the Keys is 4 
commended, and we show what great consolation it brings to 
anxious consciences ; 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 ; of 5 
faith and the merit of Christ, and the righteousness of faith, 



THE AUGSBURG CONFESSION. 53 

no mention was made ; wherefore, on this point, our churches 
are by no means to be blamed. For this even our adversaries 6 
must needs concede to us, that the doctrine concerning repent 
ance has been most diligently treated and laid open by our 
teachers. 

(Sut of Confession, they teach, that an enumeration of sins 7 
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 testifies [19 : 13] : "Who can under 
stand his errors?^ Also Jeremiah [17:9]: "The heart is 8 
deceitful, who can know it?"? But if no sins were forgiven, 9 
except those that are recounted, consciences could never find 
peace ; for very many sins they neither see, nor can re 
member. 

<Jhe ancient writers also testify that an enumeration is not 10 
necessary]] (For, in the Decrees, Chrysostom is quoted, who 1 1 
thus says : " I say not to thee, that thoti shouldest disclose 
thyself in public, nor that thou accuse thyself before others, 
but I would have thee obey the prophet who says : Disclose 
thy way before God. } Therefore confess thy sins before God, 
the true Judge, w r ith prayer. Tell thine errors, not with the 
tongue, but with the memory of thy conscience." And the 12 
Gloss (" Of Repentance," Distinct, v, Cap. Consideret) admits 
that Confession of human right only. (Nevertheless, on ac- 13 
count of the great benefit of absolution, and because it is 
otherwise useful to the conscience, Confession is retained 
among us. N > 



ARTICLE XXVI. 

00 It has been the general persuasion, not of the people i 

alone, but also of such as teach 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 the world so thought, appears from this, 2 
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. From this persuasion concerning tradi- 3 
tions, much detriment has resulted in the Church. 

First, the doctrine of grace and of the righteousness of faith 4 
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, 
that the merit of Christ may be well known, and that faith, 



54 THE AUGSBURG CONFESSION. 

which believes that sins are forgiven for Christ s sake may 
be exalted far above works. Wherefore Paul also lays the 5 
greatest stress on this article, putting aside the law and 
human traditions, in order to show that the righteousness of 
the Christian is another than such works, to wit, the faith 
which believes that sins are freely forgiven for Christ s sake. 
But this doctrine of Paul has been almost wholly smothered 6 
by traditions, which have produced an opinion that, by mak 
ing distinctions in meats and like services, we must merit 
grace and righteousness. In treating of repentance, there 7 
was no mention made of faith ; all that was done was to set 
forth those works of satisfaction, and in these all repentance 
seemed to consist. 

Secondly, these traditions have obscured the command- 8 
ments of God ; because traditions were placed far above the 
commandments of God. Christianity was thought to con 
sist wholly in the observance of certain holydays, fasts and 
vestures. These observances had won for themselves the 9 
exalted title of being the spiritual life and the perfect life. 
Meanwhile the commandments of God, according to each io 
one s calling, were without honor, namely, that the father 
brought up his family, 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 1 1 
devout consciences, which grieved that they were bound by 
an imperfect state of life, as in marriage, in the office of mag 
istrate, 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. 

Thirdly, traditions brought great danger to consciences; 12 
for it was impossible to keep all traditions, and yet men 
judged these observances to be necessary acts of worship. 
Kg Gerson writes that many fell into despair, and that some 13 

even took their own lives, because they felt that they 
were not able to satisfy the traditions ; and meanwhile, they 
heard not the consolation of the righteousness of faith and 
grace. 

We see that the sum mists and theologians gather the tra- 14. 
ditions together, and seek mitigations whereby to ease con 
sciences, and yet they do not succeed in releasing them, but 
sometimes entangle consciences even more. And with the 15 
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 doc- 



THE AUGSBURG CONFESSION. 55 

trine of faith, of the cross, of hope, of the dignity of civil 
affairs, of consolation of sorely tried consciences. Hence 16 
Gerson, and some other theologians, have grievously com 
plained, 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 17 
should be burdened with such observances, and prudently 
advises Januarius, that he must know that they are to be 
observed as things indifferent ; for these are his words. 

Wherefore our teachers must not be looked upon as having 18 
taken up this matter rashly, or from hatred of the bishops, 
as some falsely suspect. There was great need to warn the 19 
churches of these errors, which had arisen from misunder 
standing the traditions. For the Gospel compels us to insist 20 
in the churches upon the doctrine of grace, and of the right 
eousness of faith ; which, however, cannot be understood, if 
men think that they merit grace by observances of their own 
chpice. 

Thus, therefore, they have taught, that by the observance 21 
of human traditions we cannot merit grace, or be justified ; 
and hence we must not think such observances necessary acts 
of worship. 

They add hereunto testimonies of Scripture. Christ [Matt. 22 
15:3] defends the Apostles who had not observed the usual 
tradition, which however, seemed to pertain to a matter not 
unlawful, but indifferent, and to have a certain affinity with 
the purifications of the law, and says [9] : " In vain do they 
worship me with the commandments of men." He, there- 23 
fore, does not exact an unprofitable service. Shortly after, 
he adds [11] : " Not that which goeth into the mouth, defileth 24 
a man." So also Paul [Rom. 14 : 17] : " The Kingdom of 
God is not meat and drink." [Col. 2:16]: " Let no man 25 
therefore judge you in meat, or in drink, or in respect of an 
holyday, or of the Sabbath day ;" also [v. 20, sq.] : " If ye be 26 
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 27 
15 : 10] : "Why 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, we shall be saved, even as they." Here Peter 28 
forbids to burden the consciences with many rites, either of 
Moses, or of others. 

And in 1 Tim. [4 : 1, 3], Paul calls the prohibition of 29 
g 7 meats a doctrine of devils ; for it is against the Gospel 
to institute or to do such works that by them we may 



56 THE AUGSBURG CONFESSION. 

merit grace, or as though Christianity could not exist without 
such service of God. 

Here our adversaries cast up that our teachers are opposed 30 
to discipline and mortification of the flesh, as Jovinian. But 
the contrary may be learned from the writings of our 
teachers. For they have always taught concerning the 31 
cross, that it behooves Christians to bear afflictions. This is 32 
the true, earnest and unfeigned mortification, to wit, to be ex 
ercised with divers afflictions, and to be crucified with Christ. 

Moreover, they teach, that every Christian ought to ex- 33 
ercise and subdue himself with bodily restraints and labors, 
that neither plenty nor slothfulness tempt him to sin, but not 
that we may merit grace or make satisfaction for sins by such 
exercises. And such external discipline ought to be urged 34 
at all times, not only on a few and set days. So Christ 35 
commands [Luke 21 : 34] : " Take heed, lest your hearts be 
overcharged with surfeiting;" also [Matt. 17 : 21] : " This 36 
kind goeth not out but by prayer and fasting." Paul also 37 
says [1 Cor. 9 : 27] : " I keep under my body and bring it 
into subjection." Here he clearly shows that he was keeping 38 
under his body, not to merit forgiveness of sins by that dis 
cipline, but to have his body in subjection and fitted for spir 
itual things, and for the discharge of duty according to his 
calling. Therefore, we do not condemn fasting, but the tradi- 39 
tions which prescribe certain days and certain meats, with 
peril of conscience, as though works of such kinds were a 
necessary service. 

Nevertheless, very many traditions are kept on our part, 40 
which conduce to good order in the Church, as the Order of 
Lessons in the Mass, and the chief holydays. But, at the 41 
same time, men are warned that such observances do not jus 
tify before God, and that, in such things, it should not be 
made sin, if they be omitted without scandal. Such liberty 42 
in human rites was not unknown to the Fathers. For in the 43 
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 
that such usages need not be alike everywhere. And 44 
Irenseus 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. And in the Tripartite History, Book 9, many ex- 45 
amples of dissimilar rites are gathered, and the following 
statement is made : " It was not the mind of the Apostles to 
enact rules concerning holydays, but to preach godliness and 
a holy life." 



THE AUGSBUEG CONFESSION. 57 



b& ARTICLE XXVII. 

What is taught, on our part, concerning Monastic Vows, i 
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. In 
Augustine s time, they were free associations. Afterward, 2 
when discipline was corrupted, vows were everywhere added 
for the purpose of restoring discipline, as in a carefully 
planned prison. Gradually, many other observances were 3 
added besides vows. And these fetters were laid upon many 4 
before the lawful age, contrary to the Canons. Many also 5 
entered into this kind of life through ignorance, being unable 
to judge their own strength, though they were of sufficient 
age. Being thus ensnared, they were compelled to remain, 6 
even though some could have been freed by the provision of 
the Canons. And this was more the case in convents of 7 
women than of monks, although more consideration should 
have been shown the weaker sex. This rigor displeased 8 
many good men before this time, who saw that young men 
and maidens were thrown into convents for a living, and 
what unfortunate results came of this procedure, and what 
scandals were created, what snares were cast upon consciences ! 
They were grieved that the authority of the Canons in so 9 
momentous a matter was utterly despised and set aside. 

To these evils, was added an opinion concerning vows, ic- 
which, it is well known, in former times, displeased even 
those monks who were more thoughtful. They taught thatn 
vows were equal to Baptism ; they taught that, by this kind 
of life, they merited forgiveness of sins and justification be 
fore God. Yea, they added that the monastic life not only 12 
merited righteousness before God, but even greater things, 
because it kept not only the precepts, but also the so-called 
" evangelical counsels." 

Thus they made men believe that the profession of monasti- 13 
cism 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 accord 
ance with God s commands, without any man-made services. 
None of these things can be denied ; for they appear in their 14 
own books. 
gg What then came to pass in the monasteries ? Afore- 1 5 

time, they were schools of Theology and other branches, 
profitable to the Church ; and thence pastors and bishops were 



58 THE AUGSBUKG CONFESSION. 

obtained. Now it is another thing. It is needless to rehearse 
what is known to all. Aforetime they came together to learn; 16 
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. 

These things we have rehearsed without odious exaggera- 17 
tion, to the end that the doctrine of our teachers, on this 
point, might be better understood. First, concerning such 18 
as contract matrimony, they teach, on our part, that it is 
lawful for all men who are not fitted for single life to con 
tract matrimony, because vows cannot annul the ordinance 
and commandment of God. But the commandment of God 19 
is [1 Cor. 7:2]: " To avoid fornication, let every man have 
his own wife." Nor is it the commandment only, but also 20 
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 that the 
man should be alone." Therefore they do not sin who obey 21 
this commandment and ordinance of God. What objection 22 
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 annuls the commandment of God. The Canons teach 23 
that the right of the superior is excepted in every vow ; much 
less, therefore, are these vows of force which are against the 
commandments of God. 

Now if the obligation of vows could not be changed for 24 
any cause whatever, the Roman Pontiffs could never have 
given dispensation ; for it is not lawful for man to annul 
an obligation which is altogether divine. But the Roman 25 
Pontiffs have prudently judged that leniency is to be ob 
served in this obligation, and therefore we read that many 
times they have dispensed from vows. The case of the 26 
King of Aragon who was called back from the monastery 
is well known, and there are also examples in our own 
times. 

In the second place, Why do our adversaries exaggerate 27 
the obligation or effect of a vow, when, at the same time, 
gQ they have not a word to say of the nature of the vow 
itself, that it ought to be in a thing possible, free, and 
chosen spontaneously and deliberately. But it is not known 28 
to what extent perpetual chastity is in the power of man. 
And how few are there who have taken the vow spontane- 29 
ously and deliberately ! CYoung men and maidens, before 
they are able to judge, are persuaded, and sometimes even 
compelled, to take the vow.y Wherefore it is not fair to insist 30 



THE AUGSBUKG CONFESSION. 59 

so rigorously on the obligation, since it is granted by all that 
it is against the nature of a vow to take it without spon 
taneous and deliberate action. 

Many canonical laws rescind vows made before the age of 31 
fifteen ; for before that age, there does not seem sufficient 
judgment in a person to decide concerning a perpetual life. 
Another Canon, granting even more liberty to the weakness 32 
of man, adds a few years, and forbids a vow to be made 
before the age of eighteen. But whether we followed the 33 
one or the other, the most part have an excuse for leaving the 
monasteries, because most of them have taken the vows before 
they reached these ages. 

But, finally, even though the violation of a vow might 34 
be rebuked, yet it seems not forthwith to follow that the 
marriages of such persons ought to be dissolved. For 35 
Augustine denies that they ought to be dissolved (xxvii. 
Qusest. I., Gap. Nuptiarum) and his authority is not lightly 
to be esteemed, although other men afterwards thought 
otherwise. 

But although it appears that God s command concerning 36 
marriage delivers 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] : " In vain do they worship me with the command 
ments of men." And Paul teaches everywhere that right- 37 
eousness is not to be sought by 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. 

But it is evident that monks have taught that services of 38 
man s making satisfy for sins and merit grace and justifica 
tion. What else is this but to detract from the glory of 
Christ and to obscure and deny the righteousness of faith ? 
It follows, therefore, that the vows thus commonly taken, 39 
gj have been wicked services, and, consequently, are void. 

For a wicked vow, taken against the commandment of 40 
God, is not valid ; for (as the Canon says) no vow ought to 
bind men to wickedness. 

Paul says [Gal. 5:4]: " Christ is become of no effect unto 41 
you, whosoever of you are justified by the law ; ye are fallen 
from grace." They, therefore, who want to be justified by 42 
their vows, are made void of Christ and fall from grace. 
For such as ascribe justification to vows, ascribe to their 43 
own works that which properly belongs to the glory of 



60 THE AUGSBURG CONFESSION. 

Christ. But it is undeniable that the monks have taught 44 
that, by their vows and observances, they were justified, and 
merited forgiveness of sins, yea, they invented still greater 
absurdities, saying that they could give others a share in 
their works. If any one should be inclined to enlarge on 45 
these things with evil intent, how many things could he 
bring together, whereof even the monks are now ashamed ! 
Over and above this, they persuaded men that services of 46 
man s making were a state of Christian perfection. And is 47 
not this assigning justification to works? It is no light 48 
offence in the Church to set forth to the people a service de 
vised by men, without the commandment of God, and to 
teach that such service justifies men. For the righteousness 
of faith in Christ, which chiefly ought to be in the Church, 
is obscured, when this wonderful worshipping of angels, with 
its show of poverty, humility and chastity, is cast before the 
eyes of men. 

Furthermore, the precepts of God and the true service of 49 
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, again to conceive great faith, and to trust 
that, for Christ s sake, we have a gracious God, to ask of 
God, and assuredly to expect his aid in all things that, accord 
ing to our calling, are to be borne ; and meanwhile, to be 
diligent in outward good works, and to serve our calling. 
In these things consist the true perfection and the true service 50 
of God. It does not consist in the unmarried life, or in beg 
ging, or in vile apparel. But the people conceive many per- 51 
nicious opinions from the false commendations of monastic 
life. They hear unmarried life praised above measure ; there- 52 
/jo fore they lead their married life with offence to their 

consciences. They hear that only beggars are perfect; 53 
therefore they keep their possessions and do business with 
offence to their consciences. They hear that it is an evan- 54 
gelical counsel not to avenge ; therefore some in private life 
are not afraid to take revenge, for they hear that it is but a 
counsel, and not a commandment ; while others judge that 55 
the Christian cannot properly hold a civil office, or be a 
magistrate. 

There are on record examples of men who, forsaking mar- 56 
riage and the administration of the Commonwealth, have hid 
themselves in monasteries. This they called fleeing from the 57 
world, and seeking a kind of life which should 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 devised by men. A good and 58 






THE AUGSBURG CONFESSION 61 

perfect kind of life is that which has for it the commandmtnt 
of God. It is necessary to admonish men of these things. 59 
And before these times, Gerson rebuked this error concerning 60 
perfection, and testified that, in his day, it was a new saying 
that the monastic life is a state of perfection. 

So many wicked opinions are inherent in the vows, such as6i 
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. 

There has been great controversy concerning the Power of i 
Bishops, in which some have awkwardly confounded the 
power of the Church and the power of the sword. And 2 
from this confusion very great wars and tumults have re 
sulted, while the Pontiffs, emboldened by the power of the 
Keys, not only have instituted new services and burdened 
consciences with reservation of cases, but have also under 
taken to transfer the kingdoms of this world, and to take the 
Empire from the Emperor. These wrongs have long since 3 
been rebuked in the Church by learned and godly men. 
/n Therefore, our teachers, for the comforting of men s con- 4 

sciences, 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 among the chief 
blessings of God on earth. 

But this is their opinion, (that the power of the Keys, or 5 
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.) For with that ( 
commandment, Christ sends forth his Apostles [John 20 : 21 
sqq.] : ^" As my Father has 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." [Mark 16 : 15] : "Go, preach the Gospel to ; 
every creature. ^) 

This power is exercised only by teaching or preaching the ^ 
Gospel and administering the sacraments, according to the 
calling, either to many or to individuals. For thereby are 
granted, not bodily, but eternal things, as eternal righteous 
ness, the Holy Ghost, eternal life. These things cannot come 9 
but by the ministry of the Word and the sacraments. As 



62 THE AUGSBURG CONFESSION. 

Paul says [Rom. 1:16]: " The Gospel is the power of God 
unto salvation to every one that believeth." Therefore, since 10 
the power of the Church grants eternal things, and is exer 
cised only by the ministry of the Word, it does not interfere 
with civil government ; no more than the art of singing in 
terferes with civil government. For civil government deals 1 1 
with other things than does the Gospel ; the civil rulers de 
fend not souls, but bodies and bodily things against manifest 
injuries, and restrain men with the sword and bodily punish 
ments in order to preserve civil justice and peace. 

Therefore the power of the Church and the civil power 12 
must not be confounded. The power of the Church has its 
own commission, to teach the Gospel and to administer the 
sacraments. Let it not break into the office of another; let 13 
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 concern 
ing the form of the Commonwealth. As Christ says [John 14 
18:361: "My kingdom is not of this world"; also [Luke 
12 : 14] : "Who made me a judge or a divider over you?" 15 
Paul also says [Phil. 3:20]: "Our citizenship is in 16 
Heaven "; [2 Cor. 10 : 4] : " The weapons of our war- 17 
fare are not carnal ; but mighty through God to the casting 
down of imaginations." After this manner, our teachers dis- 18 
criminate between the duties of both these powers, and com 
mand that both be honored and acknowledged as gifts and 
blessings of God. 

(if bishops have any power of the sword, that power they 19 
have, not as bishops, by the commission of the Gospel, 
but by human law, having received it of Kings and Em 
perors, for the civil administration of what is theirs. This, 
however, is another office than the ministry of the Gospel. ) 

When, therefore, a question arises concerning the juris- 20 
diction of bishops, civil authority must be distinguished from 
ecclesiastical jurisdiction. Again, according to the Gospel, 21 
or, as they say, according to Divine Law, to the bishops as 
bishops, that is, to those to whom has been committed the 
ministry of the Word and the sacraments, no jurisdiction 
belongs, except to forgive sins, to discern 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, simply by the Word. 
Herein the congregations are bound by Divine Law to obey 22 
them, according to Luke 10:16: "He that heareth you, 
heareth me." 



THE AUGSBURG CONFESSION. 63 

But when they teach or ordain anything against the Gos- 23 
pel, then the congregations have a commandment of God 
prohibiting obedience [Matt. 7:15]: " Beware of false 24 
prophets"; [Gal. 1:8]: "Though an angel from heaven 
preach any other Gospel let him be accursed"; [2 Cor. 13: 
8] : " We can do nothing against the truth ; but for the 25 
truth." Also [v. 10]: " The power which the Lord hath 26 
given me to edification, and not to destruction." So, also, 27 
the Canonical Laws command (II. Q. vii. Cap., Sacerdotes 
and Cap. Oves). And^ Augustine (Contra Petiliani Epi&-2% 
tolam) : r* Not even to Catholic bishops must we submit, if 
they chance to err, or hold anything contrary to the Canonical 
Scriptures of God." 

Q[t they have any other power or jurisdiction, in hearing 29 
and judging certain cases, as of matrimony or of tithes, they 
have it by human law. But where the ordinaries fail, princes 
are bound, even against their will, to dispense justice to their 
subjects, for the maintenance of peace. 
fi . ^Moreover, it is disputed whether bishops or pastors 30 

have the right to introduce ceremonies in the Church, 
and to make laws concerning meats, holydays and degrees, 
that is, orders of ministers, etc."! They that claim this right 31 
for 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." They also refer to the 33 
example of the Apostles, who commanded to abstain from 
blood and from things strangled [Acts 15 : 29]. They refer 37 
to the Sabbath Day, as having been changed into the Lord s 
Day, contrary to the Decalogue, 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 1 

J5ut, concerning this question, it is taught on our part (as 34 
has been shown above), that bishops have no power to decree 
anything against the Gospel. The Canonical laws teach the 
same thing (Dist. ix.). } Now it is against Scripture to estab- 35 
lish 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. For the glory of Christ s 36 
merit is dishonored when, by such observances, we undertake 
to merit justification. But it is manifest that, by such belief, 37 
traditions have almost infinitely multiplied in the Church, the 
doctrine concerning faith and the righteousness of faith being 
meanwhile suppressed. For gradually more holydays were 



64 THE AUGSBURG CONFESSION. 

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 grace. Thus, in 38 
times past, the Penitential Canons increased, whereof we still 
see some traces in the satisfactions. 

Again, the authors of traditions do contrary to the com- 39 
mand 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 arrange 
ment of which God has committed to the Apostles and bishops. 
For thus some of them write; and the Pontiffs in some 40 
measure seem to be misled by the example of the law of 
Moses. Hence are such burdens, as that they make it mortal 41 
sin, even without offence to others, to do manual labor on 
holydays, to omit the Canonical Hours, that certain foods de 
file 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 them- 
QQ selves speak only of the reserving of the ecclesiastical 
penalty, and not of the reserving of the guilt. 

"Whence have the bishops the right to lay these traditions 42 
upon the Church for the ensnaring of consciences, when Peter 
[Acts 15 : 10] forbids to put a yoke upon the neck of the dis- 
ciples, 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 ? 

But there are clear testimonies which prohibit the making 43 
of such traditions, as though they merited grace or were 
necessary to salvation. Paul says [Col. 2:16]: "Let no 44 
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 "; [v. 20, 
23] : "If ye be dead with Christ from the rudiments of the 45 
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." Also 46 
in Tit. [1 : 14] he openly forbids traditions : " Not giving 
heed to Jewish fables and commandments of men that turn 
from the truth." And Christ [Matt. 15 : 14] says of those 47 
who require traditions : " Let them alone ; they be blind 48 
leaders of the blind"; and he rebukes such services [v. 13] : 
" Every plant which my Heavenly Father hath not planted, 
shall t}e plucked up." 

If bishops have the right to burden churches with infinite 49 
traditions, and to ensnare consciences, why does Scripture so 



THE AUGSBURG CONFESSION. 65 

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 ? 

Since, therefore, ordinances instituted as things necessary, 50 
or with an opinion of meriting grace, are contrary to the 
Gospel, it follows that it is not lawful for any bishop to insti 
tute or exact such services. For it is necessary that the doc- 51 
trine of Christian liberty be preserved in the churches, 
namely, that the bondage of the Law is not necessary to 

( ustification, as it is written in the Epistle to the Galatians 
5:1]: " Be not entangled again with the yoke of bondage." 
t is necessary that the chief article of the Gospel be pre-52 
served, to wit, that we obtain grace freely by faith in Christ, 
and not for certain observances or acts of worship devised by 
men. 

What, then, are we to think of the Sunday and like rites 53 
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 without offence to others. So Paul 54 
ordains [1 Cor. 11 : 5], that women should cover their heads 
in the congregation [1 Cor. 14 : 30], that interpreters of 
Scripture be heard in order in the church, etc. 

It is proper that the churches should keep such ordinances 55 
for the sake of charity and tranquility, so far that one do not 
offend another, that all things be done in the churches in 
order, and without confusion ; but so that consciences be not 56 
burdened to think that they be necessary to salvation, or to* 
judge that they sin when they break them without offence to 
others; as no one will say that a woman sins who goes out in 
public with her head uncovered, provided only that no offence 
be given. 

Of this kind, is the observance of the Lord s Day, Easter, 57 
Pentecost, and like holy days and rites. For those who judge 58 
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, do greatly err. Scripture has abrogated the 59 
Sabbath Day; for it teaches that, since the Gospel has been 
revealed, all the ceremonies of Moses can be omitted. And 6c 
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 [the Apostles] 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 



66 THE AUGSBURG CONFESSION. 

have an example of Christian liberty, and might know that 
the keeping neither of the Sabbath, nor of any other clay, is 



necessary. 



There are monstrous disputations concerning the changing 61 
go 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 neces 
sary to salvation. These errors crept into the Church when 62 
the righteousness of faith was not clearly enough taught, 
Some dispute that the keeping of the Lord s Day is not in- 63 
deed of divine right ; but in a manner so. They prescribe 
concerning holydays, how far it is lawful to work. " What else 64 
are such disputations but snares of consciences ? For although 
they endeavor to modify the traditions, yet the equity can 
never be perceived as long as the opinion remains that they 
are necessary, which must needs remain where the righteous 
ness of faith and Christian liberty are disregarded. 

The Apostles commanded to abstain from blood. Who 65 
doth now observe it ? And yet they that do it not, sin not ; 
for not even the Apostles themselves wanted to burden con 
sciences with such bondage ; but they forbade it for a time, 
to avoid offence. For, in any decree, we must perpetually 66 
consider what is the aim of the Gospel. Scarcely any Canons 67 
are kept with exactness, and, from day to day, many go out 
of use even with those who are the most zealous advocates 
of traditions. Neither can due regard be paid to consciences 68 
unless this equity 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. 

But the bishops might easily retain the lawful obedience 69 
of the people, if they would not insist upon the observance 
of such traditions as cannot be kept with a good conscience. 
Now they command celibacy ; they admit none, unless they 70 
swear that they will not teach the pure doctrine of the Gos 
pel. The churches do not ask that the bishops should restore 71 
concord at the expense of their honor ; which, nevertheless, 
it would be proper for good pastors to do. They ask only 72 
that they would release unjust burdens Avhich are new and 
have been received contrary to the custom of the Church 
Catholic. It may be that there were plausible reasons for 73 
some of these ordinances ; and yet they are not adapted to 
gg later times. It is also evident that some were adopted 74 
through erroneous conceptions. Therefore, it would be 



THE AUGSBURG CONFESSION. 67 

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, as the Canons themselves show. But if it 75 
be impossible to obtain a mitigation of such observances as 
cannot be kept without sin, we are bound to follow the Apos 
tolic rule [Acts 5 : 29], which commands us to obey God 
rather than men. Peter [1 Pet. 5 : 3] forbids bishops to be 76 
lords, and to rule over the churches. Now it is not our de-77 
sign 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 cannot be kept without sin. But if they make no 0011-78 
cession, it is for them to see how they shall give account to 
God for having, by their obstinacy, caused a schism. 



CONCLUSION. 

These are the Chief Articles which seem to be in contro- i 
versy. 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. There have 2 
been great complaints concerning indulgences, pilgrimages, 
and the abuses of excommunications. The parishes have 
been vexed in many ways by the dealers in indulgences. 
( There were endless contentions between the pastors and the 
^rhonks concerning the parochial rites, confessions, burials, 
sermons on extraordinary occasions, and innumerable other 
things. Things of this sort we have passed over, so that 3 
the chief points in this matter, having been briefly set forth, 
might be the most readily understood. Nor has anything 4 
been here said or adduced to the reproach of any one. Only 5 
those things have been recounted, whereof we thought that 
it was necessary to speak, so that it might be understood 
that, in doctrine and ceremonies, ^nothing has been received 
on our part, against Scripture or the Church Catholic, since 
it is manifest that we have taken most diligent care that no 
new and ungodly doctrine should creep into our churches^ 

The above articles we desire to present in accordance with 
the edict of Your Imperial Majesty, so that our Confession 
should therein be exhibited, and a summary of the doctrine 
of our teachers might be discerned. If anything further be 



68 THE AUGSBURG CONFESSION. 

desired, we are ready, God willing, to present ampler infor 
mation according to the Scriptures. 

JOHN, Duke of Saxony, Elector. 
GEORGE, Margrave of Brandenburg. 
ERNEST, Duke of Liineburg. 
PHILIP, Landgrave of Hesse. 
JOHN FREDERICK, Duke of Saxony. 
FRANCIS, Duke of Liineburg. 
WOLFGANG, Prince of Anhalt. 
SENATE and MAGISTRACY of Nurembur& 
SENATE of Reutlingen. 



PART m. 

APOLOGY OF THE AUGSBURG CONFESSION. 



APOLOGY 

OP 

THE AUGSBURG CONFESSION. 



CONTENTS. 



MELANCHTHON S PREFACE. 
L OF THE FIRST ARTICLE. 

CHAPTER L 
OF ORIGINAL SIN. 
II Or THE SECOND ARTICLE. 
IIL OF THE THIRD ARTICLE (Concerning Christ). 

CHAPTER II. 
OF JUSTIFICATION. 

IV OP THE FOURTH, FIFTH, SIXTH AND TWENTIETH ARTICLE* 
What is justifying faith? 
Faith in Christ justifies. 
Eemission of sins obtained by faith alone in Christ 

CHAPTER III. 

OF LOVE AND THE FULFILLING OF THE LAW 
Reply to the arguments of adversaries. 

CHAPTER IV. 
OF THE CHURCH. 
V. OF THE SEVENTH ARTICLE. 
VL OF THE EIGHTH ARTICLE. 
VIL OF THE NINTH ARTICLE (Baptism). 
VIII. OF THE TENTH ARTICLE (The Holy Supper). 
IX. OF THE ELEVENTH ARTICLE (Confession). 

CHAPTER V. 
OF REPENTANCE. 
X. OF THE TWELFTH ARTICLE. 



72 THE APOLOGY OF THE AUGSBURG CONFESSION. 

CHAPTER VI. 
OF CONFESSION AND SATISFACTION. 

CHAPTER VII. 

OF THE NUMBER AND USE OF THE SACRAMENTS 
XL OF THE THIRTEENTH ARTICLE. 
XII. OF THE FOURTEENTH ARTICLE (Ecclesiastical Orders). 

CHAPTER VIII. 
OF HUMAN TRADITIONS IN THE CHURCH. 

XIII. OF THE FIFTEENTH ARTICLE. 

XIV. OF THE SIXTEENTH ARTICLE (Civil Order). 

XV. OF THE SEVENTEENTH ARTICLE (The Return of Christ u; 

Judgment). 

XVI. OF THE EIGHTEENTH ARTICLE (Free Will). 
XVII. OF THE NINETEENTH ARTICLE (The Cause of Sin). 
XVIII. OF THE TWENTIETH ARTICLE (Good Works). 

CHAPTER IX. 

OF THE INVOCATION OF SAINTS. 
XIX. OF THE TWENTY-FIRST ARTICLE. 

CHAPTER X. 
OF BOTH KINDS IN THE LORD S SUPl fiR 

CHAPTER XI. 
OF THE MARRIAGE OF PRIESTS. 

CHAPTER XII. 

OF THE MASS. 

Definition of sacrifice, and the various species of sacrifices 
Opinion of the Fathers concerning sacrifice. 
The use of the sacrament. 
The terms of the Mass. 
Mass for the dead. 

CHAPTER XIII. 
OF MONASTIC VOWS. 

CHAPTER XIV. 
OF ECCLESIASTICAL POWER 



73 THE APOLOGY OF THE CONFESSION. 



PHILIP MELANCHTHON PRESENTS HIS GREETING TO THE 

READER. 

AFTER the Confession of our princes was publicly read, cer- i 
tain theologians and monks prepared a confutation of our writ 
ing ; and when His Imperial Majesty had caused this also to be 
read in the assembly of the princes, he demanded of our princes 
that they should assent to this confutation. But as our princes 2 
had heard that many articles were disapproved, which they 
could not abandon without offence to conscience, they asked 
that a copy of the confutation be furnished them, that they 
might be able both to see what the adversaries condemned and 
to refute their arguments. And indeed in a cause of such im 
portance, pertaining to religion and the instruction of consci 
ences, they thought that the adversaries would produce their 
writing without any hesitation. But this our princes could 
not obtain, unless on the most perilous conditions, which it was 
impossible for them to accept. 

Then, too, negotiations for peace were begun, in which it 3 
was apparent that our princes declined no burden, however 
grievous, that could be assumed without offence to conscience. 
~4 But the adversaries obstinately demanded this, viz. that 4 

we should approve certain manifest abuses and errors; and 
as we could not do this, v His Imperial Majesty again demanded 
that our princes should assent to the confutation. This our 
princes declined to do.^ For in a matter pertaining to religion, 
how could they assent to a writing into which they had not 
looked? Especially, as they had heard that some articles 
were condemned, in which it was impossible for them, with 
out grievous sin, to approve the opinions of the adversaries. 

They had, however, commanded me and some others to pre- 5 
pare an Apology of the Confession, in which the reasons why 
we could not receive the confutation should be set forth to His 
Imperial Majesty, and the objections made by the adversaries 
should be refuted. For during the reading, some of us had 6 
taken down the chief points of the topics and arguments. 
This Apology they finally [at last when they took their de-7 

10 73 



74 THE APOLOGY OF THE AUGSBURG CONFESSION. 

parture from Augsburg] offered to His Imperial Majesty, that 
he might know that we were hindered, by the greatest and 
most important reasons, from approving the confutation. But 
His Imperial Majesty did not receive the offered writing. Af 
terwards a decree was published, in which the adversaries boast 8 
that they have refuted our Confession from the Scriptures. 

You have now, therefore, reader, our apology ; from which 9 
you will understand not only what the adversaries have judged 
(for we have reported this in good faith), but also that they 
have condemned several articles contrary to the manifest Scrip 
ture of the Holy Ghost; so far are they from overthrowing 
our propositions by means of the Scriptures. 

Although originally we began the Apology by taking coun- ic 
sel with others, nevertheless, as it passed through the press, I 
-g have made some additions. Wherefore I give my name, 
so that no one may complain that the book has been pub 
lished anonymously. 

It has always been my custom in these controversies, to re- 1 1 
tain, so far as I was at all able, the form of the ordinarily re 
ceived doctrine, in order that at some time concord could be 
reached the more readily. Nor indeed am I now departing 
far from this custom ; although I could justly lead away the 
men of this age still farther from the opinions of the adver 
saries. But the adversaries are treating the case in such a 12 
way, as to show that they are seeking neither truth nor con 
cord, but to drain our blood. 

And now I have written with the greatest moderation possi- 13 
ble ; and if any expression appear too severe, I must say here 
beforehand that I am contending with the theologians and 
monks who wrote the confutation, and not with the Emperor 
or the princes, whom I hold in due esteem. But I have 14 
recently seen the confutation, and have noticed how cunningly 
and artfully it was written, so that on some points it could de 
ceive even the cautious. 

Yet I have not discussed all their sophistries; for it would 15 
be an endless task ; but I have comprised the chief arguments, 
that there might be among all nations a testimony concerning 
us, that we hold the Gospel of Christ correctly and in a pious 
way. Discord does not delight us ; neither are we indifferent to 
our danger, the extent of which, in such a bitterness of hatred 
wherewith the adversaries have been inflamed, we readily un 
derstand. But we cannot abandon truth that is manifest and 
necessary to the Church. Wherefore we believe that troubles 10 
and dangers for the gbry of Christ aad the trood of the Church, 
BUOUIQ be endured; we are confident that tm ^^ ie l; *" * rt 
yg duty is approved of God, and we hope that the judgrner.- 
of posterity concerning us, will be mori just. For it is :* : 



CH. I., ART. II. OEIGINAL SIK. 75 

andeniable that many topics of Christian doctrine, whose exist 
ence in the Church is of the greatest moment, have been brought 
to view by our theologians, and explained ; in reference to which, 
we are not disposed here to recount, under what sort of opinions 
and how dangerous, they formerly lay covered in the writings 
of the monks, canonists and sophistical theologians. 

We have the public testimonials of many good men, who 18 
give God thanks for this greatest blessing, viz. that concerning 
many necessary topics, he has taught better things than are. read 
everywhere in the books of our adversaries. 

We will commend our cause, therefore, to Christ, who here- 19 
after will judge these controversies, and we beseech him to look 
upon the afflicted and scattered Churches, and to bring them 
back to godly and perpetual concord. [Therefore, if the known 
and clear truth is trodden under foot, we will resign this cause 
to God and Christ in heaven, who is the Father of orphans, 
and the Judge of widows and of all the forsaken, who (as we 
certainly know) will judge and pass sentence upon this cause 
aright. Lord Jesus Christ, it is thy holy Gospel, it is thy 
cause, look thou upon the many troubled hearts and consciences, 
and maintain and strengthen in thy truth thy Churches and 
little flocks, who suffer from the devil, anxiety and distress. 
Confound all hypocrisy and lies, and grant peace and unity, so 
that thy glory may advance, and thy kingdom, strong against 
all the gates of hell, may continually grow and increase.] 



77 ARTICLE I. 

Of God. 

The first article of our Confession, our adversaries approve, i 
in which we declare that we believe and teach that there is one 
divine essence, indivisible, etc., and yet that there are three dis 
tinct persons, of the same divine essence, and coeternal, Father, 
Son and Holy Ghost. This article we have always taught and * 
defended, and we believe that it has, in Holy Scripture, sure 
and firm testimonies that cannot be overthrown. And we con 
stantly affirm that those thinking otherwise are outside of the 
Church of Christ, and are idolaters, and insult God [idolatrous 
and blasphemous]. 

CHAPTER I. 

ARTICLE II. 

Of Original Sin. 

The second article, Of Original Sin, the adversaries approve, i 
but in such a way, that they, nevertheless, censure the definition 



76 THE APOLOGY OF THE AUGSBURG CONFESSION 

of Original Sin, which we incidentally gave. Here at the very 
threshold, His Imperial Majesty will discover that the writers of 
the confutation were deficient not only in judgment, but also in 
candor. For whereas we, with a simple mind, desired, in pass- 
ng, to recount those things which Original Sin embraces, these 
men, by framing an invidious interpretation, artfully distort a 
proposition that has in it nothing which of itself is wrong. 
Thus they say : " To be without the fear of God, to be with 
out faith, is actual guilt ;" and therefore they deny that it is 
original guilt. 

[A. Of the Notion of Original Sin. ] 

It is very evident that such subtilties have originated in the i 
schools, not in the council of the Emperor. But although this 
false interpretation can be very easily refuted ; yet, in order 
that all good men may understand that we teach in this matter 
nothing that is absurd, we ask first of all that the German Con- 
78 fession be examined. This will free us from the suspicion 
of novelty. For there it is written : Weiter wird gelehret, das 
nach dem Fall Add alle Menschen, so naturlich geboren werden, 
in Sunden empfangen, und geboren werden; das ist, doss sie alle 
von Mutter Leibe an volt boser Lust und Neigung sind, keine 
wahre Gottesfurcht, kein wahren Glauben an Gott von Natur 
haben konnen. [It is further taught that since the Fall of Adam, 
all men who are naturally born, are conceived and born in sin, 
i. e. that they all, from their mother s womb, are full of evil 
desire and inclination, and can have by nature, no true fear of 
God, no true faith in God.] This passage testifies that we deny 3 
to those propagated according to carnal nature, not only the acts, 
but also the power or gifts of producing fear and trust in God. 
For we say that those thus born have concupiscence, and cannot 
produce true fear and trust in God. What is there here, with 
which fault can be found ? To good men, we think, indeed, 
that we have exculpated ourselves sufficiently. For in this 
sense the Latin statement denies to nature the power, i. e. it 
denies the gifts and energy, by which to produce fear and trust 
in God, and, in adults, the acts. So that when we mention con 
cupiscence, we understand not only the acts or fruits, but the 
constant inclination of the nature [the evil inclination within, 
which does not cease, as long as we are not born anew through 
the Spirit and faith]. 

But hereafter we will show more fully, that our statement 4 
agrees with the usual and ancient definition. For we must first 
show our design in preferring to employ these words in this 
place. In their schools, the adversaries confess that "the 
material/ 7 as they call it, " of Original Sin, is concupiscence." 
Wherefore, in framing the definition, this should not have beeo 



CH. L, AKT. II. OKIG1NAL SIN. 77 

passed by, especially at this time, when some are philosophizing 
concerning it in a manner unbecoming our religion [are speak 
ing concerning this innate, wicked desire, more after the manner 
of heathen from philosophy, than according to God s word 01 
Holy Scripture]. 

For some contend that Original Sin is not a fault or corrup- 5 
tion in the nature of man, but only servitude, or a condition of 
mortality [an innate evil nature, but only a fault or imposed 
load or burden], which those propagated from Adam bear, 
because of the guilt of another [namely, Adam s sin], and 
without any fault of their own. Besides, they add that in 
eternal death, no one is condemned on account of Original Sin, 
just as those who are born of a bond-woman are slaves, and 
bear this condition without any vice of nature, but because of 
the calamity of theirmother. To show that this impious opin- ( 
ion is displeasing to us, we made mention of " concupiscence" 
and, with the best intention, have termed and explained, as " dis 
eases" "that the nature of men is born corrupt and full of faults" 

Nor indeed have we only made use of the term concupiscence, 7 
but we have also said that " the fear of God and faith are want 
ing" This we have added with the following design : The 
scholastic teachers also, not sufficiently understanding the defini 
tion of Original Sin, which they have received from the Fathers, 
extenuate the sin of origin. They contend concerning thefomes 
[or evil inclination] that it is a quality of [fault in the] body, 
and, with their usual folly, ask whether this quality be derived 
from the contagion of the apple or from the breath of the ser 
pent, and whether it be increased by remedies ? With such 
questions they have suppressed the main point. Therefore, 2 
when they speak of the sin of origin, they do not mention the 
more serious faults of human nature, to wit, ignorance of God, 
contempt for God, the being destitute of fear and confidence 
in God, hatred of God s judgment, the flight from God [as 
from a tyrant] when he judges, anger toward God, despair of 
grace, the having confidence in present things [money, prop 
erty, friends], etc. These diseases, which are in the highest 
degree contrary to the law of God, the scholastics do not 
notice; yea, to human nature they meanwhile ascribe unim 
paired strength for loving God above all things, and for ful 
filling God s commandments according to the substance of the 
acts -, nor do they see that they are saying things that are con 
tradictory to one another. For what else is the being able in 9 
one s own strength to love God above all things, and to fulfil 
his commandments, but to have original righteousness [to be a 
new creature in Paradise, entirely pure and holy] ? But if ic 

1 Augsburg Confession, Art. xviii. 8. 



78 THE APOLOGY OF THE AUGSBUEG CONFESSION. 

human nature have such strength as to be able of itself to love 
God above all things, as the scholastics confidently affirm, what 
will Original Sin be? For what will there be need of the 
grace of Christ, if we can be justified by our own righteous 
ness [powers]? For what will there be need of the Holy 
Ghost, if human strength can, by itself, love God above all 
things, and fulfil God s commandments? Who does not seen 
how preposterously our adversaries speak? The lighter dis 
eases in the nature of man they acknowledge, the more severe 
they do not acknowledge ; and yet of these, Scripture every 
where admonishes us, and the prophets constantly complain 
[as the 13th Psalm, and some other psalms say, Ps. 14 : 1-3 : 
5:9; 140 : 3 ; 36 : 1], viz. of carnal security, of the contempt 
of God, of hatred toward God, and of similar faults born with 
us. But after the scholastics mingled with Christian doctrine, 1 2 
philosophy concerning the perfection of nature [light of 
reason], and ascribed to the Free Will and to elicit acts 
more than was sufficient, and taught that men are justified 
before God by philosophic or civil righteousness (which we 
also confess to be subject to reason, and in a measure within 
our power) ; they could not see the inner uncleanness of the 
nature of men. For this cannot be judged except from the 13 
Word of God, of which the scholastics, in their discussions, do 
not frequently treat. 

These were the reasons, why, in the description of Original 14 
Sin, we made mention of concupiscence also, and denied, to 
man s natural strength, fear and confidence in God. For we 
wished to indicate that Original Sin contains also these diseases, 
viz. ignorance of God, contempt for God, the being destitute 
of fear and confidence in God, inability to love God. These 
are the chief faults of human nature, conflicting especially with 
the first table of the Decalogue. 

Neither have we said anything new. The ancient definition 15 
understood aright expresses precisely the same thing when it 
says : " Original Sin is the absence of original righteousness " 
[a lack of the first purity and righteousness in Paradise]. But 
what is righteousness? Here the scholastics wrangle about 
dialectic questions; they do not explain what original right 
eousness is. Now, in the Scriptures, righteousness comprises iC 
not only the second table of the Decalogue, but the first also, 
which teaches concerning the fear of God, concerning faith, 
concerning the love of God. Therefore original righteousness 17 
should have not only an equable temperament of the bodily 
qualities [perfect health and, in all respects, pure blood, unim 
paired powers of the body], but also these gifts, viz. a more 
certain knowledge of God, fear of God, confidence in God, or 
certainly rectitude and the power to yield these affections. And 18 



CH. I., AET. II. OEIGINAL SIN. 78 

Scripture testifies to this, when it says [Gen. i : 27] that man 
was fashioned in the image and likeness of God. What else is 
gl this than that, in man, there were embodied such wisdom 
and rigLteousness, as apprehended God, and in which God 
was reflected, i. e. to man there were given the gifts of the 
knowledge of God, the fear of God, confidence in God, and the 
like? For thus Irenseus and Ambrose interpret the likeness 19 
to God, the latter of whom says : " That soul is not, therefore, 
in the image of God, in which God is not at all times." And 2- 
Paul shows the Ephesians (5 : 9) and Colossians (3 : 10), that 
the image of God is "the knowledge of God, righteousness and 
truth." Nor does Longobard fear to say that original right- 21 
eousness " is the very likeness to God, which God imparted to 
man in the beginning." We recount the opinions of the 22 
ancients, which in no way interfere with Augustine s interpre 
tation of the image. 

Therefore the ancient definition, when it says that sin is the 23 
lack of righteousness, not only denies obedience with respect to 
man s lower powers, but also denies the knowledge of God, 
confidence in God, the fear and love of God, or certainly the 
power to produce these aifections. For even the theologians 
themselves teach in their schools that these are not produced 
without certain gifts and the aid of grace. In order that the 
matter may be understood, we term these very gifts, the know 
ledge of God, and fear and confidence in God. From these 
facts, it appears that the ancient definition says precisely the 
same thing that we say, denying fear and confidence toward 
God, to wit, not only the acts, but also the gifts and power to 
produce these acts. 

Of the same import is the definition of Augustine, who 1324 
accustomed to define Original Sin, as concupiscence [a wicked 
desire]. For he means that when righteousness had been lost, 
concupiscence succeeded. For inasmuch as diseased nature 
cannot fear and love God, and believe God, it seeks and loves 
carnal things. God s judgment it either in security contemns, 
r, thoroughly terrified, hates. Thus Augustine includes both 
tne defect and the vicious habit which has succeeded it. Nor 2 5 
indeed is concupiscence only a corruption of the qualities of 
the body, but also, in the higher powers, a vicious turning to 
go carnal things. Nor do those persons see what they say, 
who ascribe to man at the same time concupiscence that 
is not entirely destroyed by the Holy Ghost, and love to God 
above all things. 

We, therefore, have been right in expressing, in our de- 26 
scription of Original Sin, both, viz. these defects, the not being 
able to believe God, the not being able to fear and love God; 
and, likewise, the having concupiscence which seeks carnal 



80 THE APOLOGY OF THE AUGSBUEG CONFESSION. 

things contrary to God s Word, i. e. seeks not only the pleasure 
of the body, but also carnal wisdom and righteousness, and, 
contemning God, trusts in these as good things. Nor only the i; 
ancients, but also the more recent [teachers and scholastics], at 
least the wiser ones among them, teach that Original Sin is at 
the same time truly these, viz. the defects which I have re 
counted, and concupiscence. For Thomas says thus: "Orig 
inal Sin comprehends the loss of original righteousness, and 
with this an inordinate disposition of the parts of the soul ; 
whence it is not pure loss, but a corrupt habit." And Bona- 28 
ventura: "When the question is asked, What is Original 
Sin? the correct answer is, that it is immoderate concupiscence. 
The correct answer is also, that it is want of the righteousness 
that is due. And in one of these replies, the other is in 
cluded." The same is the opinion of Hugo, when he says that 29 
" Original Sin is ignorance in the mind, and concupiscence in 
the flesh." For he thereby indicates that when we are born, 
we bring with us ignorance of God, unbelief, distrust, con 
tempt and hatred of God. For when he mentions ignorance, 30 
he includes these. These opinions also agree with Scripture. 
For Paul sometimes expressly calls it a defect, as (1 Cor. 2 : 
14) : " The natural man receiveth not the things of the 
Spirit of God." In another place (Rom. 7 : 5), he calls it 
concupiscence, " working in our members to bring forth fruit 
unto death." In reference to both parts, we could cite more 31 
passages ; but in regard to a manifest fact, there is no need of 
testimonies. And the intelligent reader will readily be able to 
decide, that to be without the fear of God and without faith, 
are more than actual guilt. They are abiding defects in nature 
that has not been renewed. 
go In reference to Original Sin, we therefore hold noth- 32 

ing differing either from Scripture or from the Catholic 
Church, but cleanse from corruptions and restore to light most 
important declarations of Scripture and of the Fathers, that 
had been covered over by the sophistical controversies of mod 
ern theologians. For it is manifest from the subject itself that 
modern theologians have not noticed what the Fathers meant 
when they spake of defect. But the recognition of Original 33 
Sin is necessary. For the magnitude of the grace of Christ 
cannot be understood, unless our diseases be recognized. The 
entire righteousness of man is mere hypocrisy before God, 
unless we acknowledge that our heart is naturally destitute 
of love, fear and confidence in God. For this reason, the 34 
prophet (Jer. 31 : 19) says: "After that I was instructed, I 
smote upon my thigh. Likewise (Ps. 116 : 11) "I said in 
my haste, All men are liars," i. e. not thinking aright concern 
ing God. 



CH. I., ABT. II. OKIGINAL SIN. 81 

[B. Against the adversaries of Luther."] 

Here our adversaries inveigh against Luther also, because 35 
he wrote that "Original Sin remains after baptism." They 
add that this article was justly condemned by Leo X. But 
His Imperial Majesty will find on this point a manifest slan 
der. For our adversaries know in what sense Luther intended 
this remark, that Original Sin remains after baptism. He 
always thus wrote, viz. that baptism removes the imputation 
(reatus) of Original Sin, although the material, as they call it, 
of the sin, i. e. concupiscence, remains. He also added in 
reference to the material, that the Holy Ghost, given through 
baptism, begins to put to death the concupiscence, and creates 
new movements [a new light, a new sense and spirit] in man. 
In the same manner, Augustine also speaks, who says : " Sin 36 
is remitted in baptism, not in such a manner that it no longer 
exists, but so that it is not imputed." Here he confesses open 
ly that sin exists, i. e. that it remains, although it is not im 
puted. And this judgment was so agreeable to those who 
succeeded him that it was recited also in the decrees. Also 
against Julian, Augustine says: "The law, which is in the 
members, has been annulled by spiritual regeneration, and re 
mains in the mortal flesh. It has been annulled because the 
guilt has been remitted in the sacrament, by which believers 
are born again; but it remains, because it occasions desires, 
against which believers contend." Our adversaries know that 37 
Luther believes and teaches thus, and while they cannot dis 
prove the fact, they nevertheless pervert his words, in order by 
this artifice to crush an innocent man. 
g^ But they contend that concupiscence is a penalty, and 38 

not a sin [a burden and imposed penalty, and is not such 
a sin as is subject to death and condemnation]. Luther main 
tains that it is a sin. It has been said above that Augustine 
defines Original Sin as concupiscence. If there be anything 
disadvantageous in this opinion, let them quarrel with Augus 
tine. Besides Paul says (Rom. 7 : 7, 23) : " I had not known 39 
lust" (concupiscence), "except the law had said, Thou shall 
not covet." ^ Likewise : " I see another law in my members, 
warring against the law of my mind, and bringing me into 
captivity to the law of sin which is in my members." These 40 
testimonies can be overthrown by no sophistry. For they 
clearly call concupiscence sin, which, nevertheless, is not im 
puted to those who are in Christ, although by nature it is a 
matter worthy of death, where it is not forgiven. Thus, be- 41 
yond all controversy, the Fathers believe. For Augustine, in 
a long discussion, refutes the opinion of those, who thought 
that concupiscence in man, is not a fault, but an adiaphoron, 
11 



82 THE APOLOGY OF THE AUGSBUEG CONFESSION. 

as color 1 or ill-health is said to be an adiaphoron of the body 
[as to have a black or a white body is neither good nor evil]. ^ 

But if the adversaries will contend that the fames [or evil 42 
inclination] is an adiaphoron, not only many passages of Scrip 
ture, but the entire Church also [and all the Fathers] will 
contradict them. For even though perfect consent were not 
attained [even if not entire consent, but only the inclination 
and desire be there], who ever dared to ^ say that these were 
adiaphora, viz. to doubt concerning God s wrath, concerning 
God s grace, concerning God s Word, to be angry at the judg 
ments of God, to be provoked because God does not at once 
remove one from afflictions, to murmur because the wicked 
experience a better fortune than the good, to be urged on by 
wrath, lust, the desire for glory, wealth, etc. ? And yet godly 45 
men acknowledge these in themselves, as appears in the Psalms 
and the prophets. But, in the schools, they transferred hither 
from philosophy, notions entirely different, that, because of 
emotions, we are neither good nor evil, we are neither praised 
nor blamed. Likewise, that nothing is sin, unless it be volun 
tary [inner desires and thoughts are not sins, if I do not alto 
gether consent thereto]. These notions were expressed among 
philosophers, with respect to civil righteousness, and not with 
respect to God s judgment. [For there it is true, as the jurists 
say, L. cogitationis, thoughts are exempt from custom and pun 
ishment. But God searches the hearts; in God s court and 
judgment it is different.] With no greater prudence, they add 
also other notions, such as, that [God s creature and] nature is 
not evil. In its proper place, we do not censure this ; but it is 
not right to pervert it, so as to extenuate Original Sin. And, 
ir nevertheless, these notions are read in the works of scho 
lastics, who inappropriately mingle philosophy or civil 
doctrine concerning ethics, with the Gospel. Nor are these 44 
matters only disputed in the schools, but, as is usually the case, 
are carried from the schools to the people. And these per 
suasions prevailed, and nourished confidence in human strength, 
and suppressed the knowledge of Christ s grace. Therefore, 45 
Luther wishing to declare the magnitude of Original Sin and 
of human infirmity, taught that these remnants of Original 
Sin [after baptism] are not, by their own nature, adiaphora in 
man, but that, for their non-imputation, they need the grace of 
Christ, and, likewise for their mortification, the Holy Ghost. 

Although the scholastics extenuate both sin and punishment, 46 
when they teach that man, by his own strength, can fulfil the 
commandments of God; in Genesis [3 : 15] the punishment, 
imposed on account of Original Sin, is described otherwise. 
For there, human nature is subjected not only to death and 

1 Another reading substitutes dolor (pain) for color. 



CH. I., ART. III. CHKIST. 83 

other bodily evils, but also to the kingdom of the devil. For 
there (Gen. 3 : 15), this fearful sentence is proclaimed : " I will 
put enmity between thee and the woman, and between thy seed 
and her seed." The defects and the concupiscence are punish- 47 
ments and sins. Death and other bodily evils, and the domin 
ion of the devil, are peculiarly punishments. For human 
nature has been delivered into slavery, and is held captive by 
the devil, who infatuates it with wicked opinions and errors, 
and impels it to sins of every kind. But just as the devil 48 
cannot be conquered except by the aid of Christ, so, by our 
own strength, we cannot free ourselves from this slavery. 
Even the history of the world shows how great is the power 49 
of the devil s kingdom. The world is full of blasphemies 
against God, and of wicked opinions; and the devil keeps 
entangled in these bands those who are wise and righteous 
[many hypocrites who appear holy] in the sight of the world. 
In other persons, grosser vices manifest themselves. But since 50 
Christ was given to us to remove both these sins and these 
punishments, and to destroy the kingdom of the devil, sin 
o/> and death ; it will not be possible to recognize the bene 
fits of Christ, unless we understand our evils. For this 
reason, our preachers have diligently taught concerning these 
subjects, and have delivered nothing that is new, but have set 
forth Holy Scripture and the judgments of the holy Fathers. 

We think that this will satisfy His Imperial Majesty con- 51 
cerning the puerile and trivial sophistry, with which the adver 
saries have perverted our article. For we know that we be 
lieve aright and in harmony with the Catholic Church of Christ. 
But if the adversaries will renew this controversy, there will 
be no want among us of those who will reply and defend the 
truth. For in this case our adversaries, to a great extent, do 
not understand what they say. They often speak what is con 
tradictory; and explain correctly and logically neither that 
which is formal in p. e. that which is or is not propeily ?n 
the essence of] Original Sin, nor the defects of which they 
speak. But we have been unwilling, at this place, to examine 
their contests with any very great subtlety. We have thought 
it worth while only to recite, in customary and well-known 
words, the belief of the holy Fathers, which we also follow. 

ARTICLE III. 

Of Christ. 

The third article the adversaries approve, in which we con- 52 
fess that there are in Christ two natures, viz. a human nature 

PARALLEL PASSAGES. Apostles Creed, 2 ; Nicene Creed, 2, 3 ; Athanasian 
Creed, 28-39 ; Smalcald Articles, 299 ; Formula of Concord, Epitome and Sol 
Decl., Art. iv. 544, 674. 



84 THE APOLOGY OF THE AUGSBUKG CONFESSION. 

assumed by the Word into the unity of his person ; and that 
the same Christ suffered and died to reconcile the Father to us ; 
and that he has risen again, to reign, and to justify and sanctify 
believers, etc., according to the Apostles Creed and the Nicene 
Creed. 

CHAPTER II. 
ARTICLE IV. 

Of Justification. 

In the fourth, fifth, sixth and below in the twentieth artich, i 
,- they condemn us, for teaching that " men obtain remission 
of sins, not because of their own merits, but freely for 
Christ s sake, through faith in Christ." For they condemn us 
both for denying, that men obtain remission of sins, because of 
their own merits, and for affirming that, through faith, men 
obtain remission of sins, and through faith in Christ are justified. 
But, since, in this controversy, the chief topic of Christian doc- 2 
trine, is treated, which, understood aright, illumines and ampli 
fies the honor of Christ [which is of especial service for the 
clear, correct understanding of the entire Holy Scriptures, and 
alone shows the way to the unspeakable treasure and right 
knowledge of Christ, and alone opens the door to the entire 
Bible], and brings necessary and most abundant consolation to 
devout consciences, we ask His Imperial Majesty to hear us 
with forbearance, in regard to matters of such importance. For, 3 
since the adversaries understand neither what the remission of 
sins, nor what faith, nor what grace, nor what righteousness is, 
they sadly corrupt this topic, and obscure the glory and benefits 
of Christ, and rob devout consciences of the consolations offered 
in Christ. But, not only that we may strengthen the position 4 
of our Confession, but also remove the charges which the adver 
saries advance against us, certain things are to be premised in the 
beginning, in order that the sources of both kinds of doctrine, 
i. e. both that of our adversaries and our own, may be known. 

[A. Of the origin of the disagreement, and the errors of the 
adversaries.~\ 

All Scripture ought to be distributed into these two topics, 5 
the Law and the promises. For, in some places, it delivers the 
Law, and, in others, the promise concerning Christ, viz. either 
when it promises that Christ will come, and offers, for his sake, 
the remission of sins, justification and life eternal, or when in 
the Gospel Christ himself, since he has appeared, promises the 
remission of sins, justification and life eternal. Moreover, in 6 

PARALLEL PASSAGES. Augsburg Confession, Arts, iv., xviii. ; Suuilculd 
Articles, 300 ; Formula of Concord, Epitome and Sol. Decl., Art iii., 527, 610. 



CH. II., ART. IV. JUSTIFICATION. 85 

this discussion, by Law we designate the Ten Command 
ments, wherever they are read in the Scriptures. Of the 
ceremonies and judicial laws of Moses, we say nothing at 
present. 

Of these two parts, the adversaries select the Law, because 7 
human reason naturally understands, in some way, the Law (for 
it has the same judgment divinely written in the mind) ; and, 
by the Law, they seek the remission of sins and justification. 
Now, the Decalogue requires not only outward civil works, 8 
gg which reason can in some way produce, but it also requires 
other things placed far above reason, viz. to truly fear God, 
to ti uly love God, to truly call upon God, to be truly convinced 
that God hears, and to expect the aid of God in death, and in 
all afflictions ; finally, it requires obedience to God, in death and 
all afflictions, so that we may not flee from these, or refuse them, 
when God imposes them. 

Here the scholastics, having followed the philosophers, teach 9 
only a righteousness of reason, viz. civil works, and fabricate 
besides that, without the Holy Ghost, reason can love God above 
all things. For, as long as the human mind is at ease, and does 
not feel the wrath or judgment of God, it can imagine that it 
wishes to love God, that it wishes to do good for God s sake. 
In this manner, they teach that men merit the remission of sins, 
by doing according to that which is in them, i. e. if reason, 
grieving over sin, elicit an act of love to God, or, for God s 
sake be active in that which is good. And because this opinion ic 
naturally flatters men, it has brought forth and multiplied in 
the Church many services, monastic vows, abuses of the mass ; 
and, with this opinion, others have, from time to time, devised 
other acts of worship and inventions. And, in order that they n 
may nourish and increase confidence in such works, they affirm 
that God necessarily gives grace to one thus working, by 
the necessity not of constraint, but of immutability [not that 
he is constrained, but that this is the order, which God will not 
transgress or alter]. 

In this opinion, there are many great and pernicious errors, 12 
which it would be tedious to enumerate. Let the discreet reader 
think only of this: If this be Christian righteousness, what 
difference is there between philosophy and the doctrine of 
Christ? If we merit the remission of sins by these elicit acts, 
what does Christ furnish ? If we can be justified by reason 
and the works of reason, wherefore is there need of Christ or 
regeneration? And from these opinions, the matter has now 13 
come to such a pass, that many ridicule us, because we teach 
that another righteousness than philosophic, must be sought 
go after. We have heard that some, the Gospel being ban- 14 
ished, have, instead of a sermon, repeated the ethics of 



86 THE APOLOGY OF THE AUGSBUEG CONFESSION. 

Aristotle. [I myself have heard a great preacher, who did 
not mention Christ and the Gospel, and preached the ethics of 
Aristotle.] Nor did such men err, if those things are true, 
which the adversaries defend [if the doctrine of the adver 
saries be true, the Ethics is a precious book of sermons, and a 
fine, new Bible]. For Aristotle wrote concerning civil life so 
learnedly, that nothing farther concerning this, is to be sought 
after. We see books extant, in which certain sayings of Christ \ 5 
are compared with the sayings of Socrates, Zeno and others, a* 
though Christ had come for the purpose of delivering certain 
laws, through which we might merit the remission of sins, as 
though we did not receive this gratuitously, because of his merits. 
Therefore, if we here receive the doctrine of the adversaries, 16 
that by the works of reason, we merit the remission of sins 
and justification, there will be no difference between philosophic, 
or certainly pharisaic, and Christian righteousness. 

Although the adversaries, not to pass by Christ altogether, 17 
require a knowledge of the history concerning Christ, and 
ascribe to him that he has merited for us that a habit be given, 
or as they say prima gratia, " first grace/ which they under 
stand as a habit, inclining us the more readily to love God ; 
yet, what they ascribe to this habit, is of little importance, 
because they imagine that the acts of the will are of the same 
kind, before, and after this habit. They imagine that the will 
can love God ; but nevertheless this habit stimulates it to do 
the same the more cheerfully. And they bid us first merit this 
habit, by preceding merits, then they bid us merit by the works 
of the Law, an increase of this habit, and life eternal. Thus 18 
they bury Christ, so that men may not avail themselves of him, 
as a Mediator, and believe that, for his sake, they freely receive 
remission of sins and reconciliation, but may dream that, by 
their own fulfilment of the Law, they merit the remission of 
sins, and that by their own fulfilment of the Law, they are 
accounted righteous before God ; while, nevertheless, the Law 
is never satisfied, and reason does nothing except certain civil 
works, and, in the meantime, neither [in the heart] fears God, 
nor truly believes that God cares for it. And although they 
speak of this habit, yet, without the righteousness of faith, 
q/j neither the love of God in man can exist, nor can what 
the love of God is, be understood. 

Their feigning a distinction between meritum congrui and 19 
meritum condigni [due and true complete merit] is only an 
artifice whereby they may not appear openly to pelagianize. 
For if God necessarily gives grace for the meritum congrui 
[due merit], it is no longer meritum congrui, but meritum con- 
digni [a true duty and complete merit]. After this habit of 
love [is there], they imagine that man can acquire merit de 



CH. II., ART. IV. JUSTIFICATION. 87 

oondigno. And yet they bid us doubt whether thero be a habit 
present. How therefore do they know whether they acquire 
merit de congruo or de condigno f But this whole matter was fab- 20 
ricated by unconcerned men, who did not know how the remis 
sion of sins occurs, and how, in the judgment of God, and 
terrors of conscience, trust in works is driven away from us. 
Secure hypocrites always judge that they acquire merit de con 
digno, whether the habit be present, or be not present, because 
men naturally trust in their own righteousness ; but terrified 
consciences waver, and hesitate, and then seek and accumulate 
other works, in order to find rest. Such consciences never 
think that they acquire merit de condigno, and they rush into 
despair unless they hear, in addition to the doctrine of the Law, 
the Gospel concerning the gratuitous remission of sins, and the 
righteousness of faith. [Thus some stories are told, that when 
the Barefooted monks had in vain praised their order and good 
works to some good consciences in the hour of death, they at 
last had to be silent concerning their order and St. Franciscus, 
and to say : " Dear man, Christ has died for thee." This revived 
and refreshed in trouble, and alone gave peace and comfort.] 

Thus the adversaries teach nothing but the righteousness of ?i 
reason, or certainly of the Law, upon which they look just as 
the Jews upon the veiled face of Moses j 1 and, in secure hypo 
crites, who think that they satisfy the Law, they excite pre 
sumption and empty confidence in works, and contempt of the 
grace of Christ. On the contrary, they drive timid consciences 
QJ to despair, which, laboring with doubt, never can find from 
experience what faith is, and how it is efficacious ; thus, at 
last they utterly despair. 

Moreover we think concerning the righteousness of reason 22 
thus, viz. that God requires it, and that, because of God s com 
mandment, tha honorable works which the Decalogue com 
mands must necessarily be performed, according to the passage 
(Gal. 3 : 24) : " The Law was our schoolmaster ;" likewise 
Q Tim. 1:9): " The Law is made for the ungodly." For 
Grod wishes those who are carnal [gross sinners] to be restrained 
by civil discipline, and, to maintain this, he has given laws, 
Scripture doctrine, magistrates, penalties. And this righteous- 23 
ness reason, by its own strength, can, to a certain extent, work, 
although it is often c vercome by natural weakness, and by the 
devil impelling it to manifest crimes. Moreover, although we 24 
cheerfully assign this righteousness of reason the praises that 
are due it (for this corrupt nature has no greater good [in this 
life and in a worldly nature, nothing is ever better than elo 
quence and virtue], and Aristotle says aright : " Neither the 

1 2 Cor 3 : 13 snn 



88 THE APOLOGY OF THE AUGSBURG CONFESSION. 

evening star, nor the morning star is more beautiful than right 
eousness," and God also honors it with bodily rewards) ; yet it 
ought not to be praised, so as to detract from Christ. 

For it is false, that we merit the remission of sins by our 25 
works. 

False also is this, that men are accounted righteous before 26 
God, because of the righteousness of reason [works and external 
piety]. 

False also is this, that reason, by its own strength, is able to 27 
love God above all things, and to fulfil God s Law, viz. to truly 
fear God, to be truly confident that God hears prayer, to be 
willing to obey God in death and other dispensations of God, 
not to covet what belongs to others, etc. ; although reason can 
work civil works. 

False also and dishonoring Christ is this, that there are men 28 
who do not sin, but without grace, fulfil the commandments of 
God. 

We have testimonies for this our belief, not only from the 29 
q 2 Scriptures, but also from the Fathers. For, in opposition 
to the Pelagians, Augustine contends at great length, that 
grace is not given because of our merits. And, in De Natura 
et Gratia, he says : " If natural ability, through the Free Will, 
suffice both for learning to know how one ought to live, and 
for living aright, then Christ has died in vain, then the offence 
of the cross is made void. Why may I not also here exclaim ? 30 
Yea I will exclaim, and, with Christian grief, will chide them : 
Christ has become of no effect unto you, whosoever of you 
are justified by the Law ; ye are fallen from grace (Gal. 5 : 4, 
cf. 2 : 21). For they being ignorant of God s righteousness, 
and going about to establish their own righteousness, have not 
submitted themselves unto the righteousness of God. For 
Christ is the end of the Law for righteousness to every one that 
believeth (Rom. 10 : 3, 4). And John 8 : 36 : If the Son 31 
therefore shall make you free, ye shall be free indeed. ^ 
Therefore, by reason, we cannot be freed from sins and merit 
the remission of sins. And in John 3 : 5, it is written : " Ex 
cept * man be born of water and of the Spirit, he cannot enter 
into the kingdom of God." But if it is necessary to be born 
again of the Holy Ghost, the righteousness of reason does not 
justify us before God, and does not fulfil the Law, Rom. 3 : 23 : 
"All have come short of the glory of God," i. e. are destitute 32 
of the wisdom and righteousness of God, which acknowledges 
and glorifies God. Likewise Rom. 8 : 7, 8: "The carnal mind 
is enmity against God ; for it is not subject to the Law of God, 
neither indeed can be. So then they that are in the flesh, can 
not please God." These testimonies are so manifest, that, to 33 
use the words of Augustine which he employed in this case. 



OH. II., ABT. IV. JUSTIFICATION. 89 

they do not need an acute understanding, but only an attentive 
hearer. If the carnal mind is enmity against God, the flesh 
certainly does not love God ; if it cannot be subject to the Law 
of God, it cannot love God. If the carnal mind is enmity 
against God, the flesh sins, even when we do external civil 
works. If it cannot be subject to the Law of God, it certainly 
sins even when, according to human judgment, it possesses 
deeds that are excellent and worthy of praise. The adver-34 
saries consider only the precepts of the Second Table, which 
contain civil righteousness that reason understands. Content 
with this, they think that they satisfy the Law of God. In 
the meantime they do not see the First Table, which com 
mands that we love God, that we be truly confident that God 
is angry with sin, that we truly fear God, that we be truly 
confident that God hears prayer. But the human heart with 
out the Holy Ghost, either in security despises God s judg 
ment, or in punishment flees from, and hates God, when he 
judges. Therefore, it does not obey the First Table. Since, 35 
therefore, contempt of God, and doubt concerning the Word 
of God, and concerning the threats and promises, inhere in 
go human nature, men truly sin, even when, without the 
Holy Ghost, th^y do virtuous works; because they do 
them with a wicked heart, according to Rom. 14 : 23 : " What 
soever is not of faith, is sin." l For such persons perform their 
works with contempt of God, just as Epicurus does not believe 
that God cares for him, or that he is regarded or heard by 
God. This contempt vitiates works apparently virtuous, be 
cause God judges the heart. 

Lastly, it was very foolish for the adversaries to write, that 36 
men who are under eternal wrath, merit the remission of sins 
by an elicit act of love, since it is impossible to love God, un 
less the remission of sins be apprehended first by faith. For 
the heart, truly feeling that God is angry, cannot love God, 
unless he be presented as reconciled. As long as he terrifies 
us, and seems to cast us into eternal death, human nature is 
not able to elevate itself, so as to love a wrathful, judging 
and punishing God; [poor, weak nature must lose heart and 
courage, and must tremble before such great wrath, which so 
fearfully terrifies and punishes, and cannot ever feel a spark 
of love, before God himself comforts]. It is easy for the un- 37 
concerned to devise such dreams concerning love, as that a 
mortal guilty of sin can love God above all things, because 
they do not feel what the wrath or judgment of God is. But 
in agony of conscience, and in conflicts [with Satan] conscience 
experiences the vanity of these philosophical speculations. 

1 Of. Apology XV. (viii. 17), p. 208. 
1? 



90 THE APOLOGY OF THE AUGSBUHG CONFESSION 

Paul says (Rom. 4 : 15) : "The Law worketh wrath." He 38 
doerc not say that by the Law men merit the remission of sins. 
For the Law always accuses and terrifies consciences. There 
fore, it does not justify; because conscience terrified by the 
Law, flees from the judgment of God. Therefore, they err 
who trust that by the Law, by their own works, they merit :he 
remission of sins. It is sufficient for us to have said these 39 
things concerning the righteousness of reason or of the Law, 
which the adversaries teach. For afterwhile, when we will 
declare our belief concerning the righteousness of faith, the 
subject itself will compel us to adduce more testimonies, which 
also will be of service in overthrowing the errors of the adver 
saries which we have thus far reviewed. 
QM Because, therefore, men by their own strength, cannot 4* 

fulfil the Law of God, and all are under sin, and subject 
to eternal wrath and death; on this account, we cannot be 
freed, by the Law, from sin, and be justified, but the promise 
of the remission of sins and of justification, has been given us 
for Christ s sake, who was given for us, in order that he might 
make satisfaction for the sins of the world, and has been ap 
pointed as a Mediator and Propitiator. And this promise has 4 1 
not the condition of our merits, but freely offers the remission 
of sins and justification, as Paul says (Rom. 11:6): " If it be 
of works, then is it no more grace." And in another place 
(Rom. 3 : 21) : " The righteousness of God without the Law 
is manifested," i. e. the remission of sins is freely offered. Nor 4? 
does reconciliation depend upon our merits. Because, if the 
remission of sins were to depend upon our merits, and recon 
ciliation were from the Law, it would be useless. For, as we 
do not fulfil the Law, it would also follow that the promise 
of reconciliation would never pertain to us. Thus Paul 
reasons (Rom. 4 : 14) : " For if they which are of the Law be 
heirs, faith is made void, and the promise made of none effect." 
For if the promise would require the condition of our merits 
and the Law, it would follow, since we would never fulfil the 
Law, that the promise would be useless. 

But since justification occurs through the free promise, it 43 
follows that we cannot justify ourselves. Otherwise, where 
fore would there be need to promise ? For since the promise 
cannot be received except by faith, the Gospel, which is proper 
ly the promise of the remission of sins and of justification for 
Christ s sake, proclaims the righteousness of faith in Christ, 
which the Law does not teach. Nor is this the righteousness 
of the Law. For the Law requires of us our works, and our 44 
perfection. But the Gospel freely offers, for Christ s sake, to 
us who have been vanquished by sin and death, reconciliation, 
which is received, not by works, but bv faith alone. This 



CH. D., ABT. IV. JUSTIFICATION. 91 

faith brings to God, not confidence in one s own merits, but 
only confidence in the promise, or the mercy promised in 
Christ. This special faith, therefore, by which an individual 45 
gg believes that, for Christ s sake, his sins are remitted him, 
and, that, for Christ s sake, God is reconciled and pro 
pitious, obtains remission of sins and justifies us. And, be 
cause in repentance, i. e. in terrors, it comforts and encourages 
hearts, it regenerates us, and brings the Holy Ghost, 1 that then 
we may be able to fulfil God s law, viz. to love God, to truly 
fear God, to truly be confident that God hears prayer, and to 
obey God in all afflictions; it mortifies concupiscence, etc. 
Thus, because faith, which freely receives the remission of 46 
sins, presents, against God s wrath, Christ as Mediator and 
Propitiator, it does not present our merits or our love. This 
faith is the true knowledge of Christ, and avails itself of the 
benefits of Christ, and regenerates hearts, and precedes the ful 
filling of the Law. And of this faith, not a syllable exists in 47 
the doctrine of our adversaries. Hence we find fault with the 
adversaries, equally because they teach only the righteousness 
of the Law, and because they do not teach the righteousness 
of the Gospel, which proclaims the righteousness of faith in 
Christ. 

[B. What is Justifying Faith f~\ 

The adversaries feign, that faith is only a knowledge of his- 48 
tory, and, therefore, teach that it can coexist with mortal sin. 
Hence, they say nothing concerning faith, by which Paul so 
frequently says that men are justified, because those who are 
accounted righteous before God, do not live in mortal sin. But 
that faith which justifies, is not merely a knowledge of history, 
but it is to assent to the promise of God, in which, for Christ s 
sake, the remission of sins and justification are freely offered. 
[It is the certainty or the certain trust in the heart, when, with 
my whole heart, I regard the promises of God as certain and 
true, through which there are offered me, without my merit, the 
forgiveness of sins, grace and all salvation, through Christ the 
Mediator.] And, that no one may suppose that it is mere 
knowledge, we will add further : it is to wish and to receive 
the offered promise of the remission of sins and of justification. 
[Faith is that my whole heart takes to itself this treasure. It 
is not my doing, not my presenting or giving, not my work or 
preparation, but that a heart comforts itself, and is perfectly 
confident with respect to this, viz. that God makes a present 
and gift to us, and not we to him, that he sheds upon us every 
gg treasure of grace in Christ.] And the distinction between 49 
this faith and the righteousness of the Law, can be easily 

1 Of. Augsburg Confession, Art. V. 



92 THE APOLOGY OE THE AUGSBUKG CONFESSION. 

discerned. Faith is the Xarpda [divine service], which re 
ceives the benefits, offered by God ; the righteousness of the 
Law is the Aa-rpeia [divine service] which offers to God our 
merits. By faith, God wishes himself so to be honored, that 
we may receive frc m him those things which he promises and 
offers. 

But, that faith signifies, not only a knowledge of history, v 
but the faith which assents to the promise, Paul openly testi 
fies, when he says (Rom. 4 : 16) : " Therefore it is of faith, to 
the end the promise might be sure." For he judges, that the 
promise cannot be received, unless by faith. Wherefore, he 
compares them correlatively, and connects promise and faith. 
Although it will be easy to decide what faith is, if we consider 
the Creed, where this article certainly stands : " The forgive 
ness of sins." Therefore, it is not enough to believe that 
Christ was born, suffered, was raised again, unless we add also 
this article, which is the final cause of the history : " The for 
giveness of sins." To this article, the rest must be referred, 
viz. that, for Christ s sake, and not for the sake of our merits, 
forgiveness of sins is given us. For what need would there be, 52 
that Christ be given for our sins, if for our sins our merits can 
give satisfaction ? 

As often, therefore, as we speak of Justifying Faith, we must 53 
keep in mind that these three objects concur : the promise, and 
that too gratuitous, and the merits of Christ, as the price and 
propitiation. The promise is received by faith ; the " gratui 
tous " excludes our merits, and signifies that the benefit is offered 
only through mercy ; the merits of Christ, are the price, be 
cause there must be a certain propitiation for our sins. Scrip- 54 
ture frequently implores mercy ; and the holy fathers often say 
that we are saved by mercy. As often, therefore, as mention is 55 
made of mercy, we must keep in mind, that faith is there re 
quired, which receives the promise of mercy. And, again, as 
often as we speak of faith, we wish an object to be understood, 
viz. the promised mercy. For faith justifies and saves, not on 56 
the ground that it is a work in itself worthy, but only because 
it receives the promised mercy. 
07 And in the prophets and the psalms, this worship, this 57 

Aarpela, is frequently highly praised, although the Law 
does not teach the gratuitous remission of sins. But the fathers 
knew the promise concerning Christ, that God, for Christ s sake, 
wished to remit sins. Therefore, since they understood that 
Christ would be the price for our sins, they knew that our 
works are not a price for so great a matter [could not pay so 
great a debt]. Therefore, they received gratuitous mercy and 
remission of sins by faith, just as the saints in the New Testa 
ment Here belong those frequent repetitions concerning mercy 58 



CH. II., ARI. IV. JUSTIFICATION. 93 

and faith, in the psalms and the prophets, as this (Ps. 130 : 
3 sq.) : " If thou, Lord, shouldest mark iniquities, O Lord, 
who shall stand." Here David confesses his sins, and does not 
recount his merits. He adds : " But there is forgiveness with 
thee." He comforts himself by his trust in God s mercy, and 
he cites the promise : " My soul doth wait, and in his word do 
I hope/ i. e. because thou hast promised the remission of sins, 
I am sustained by this thy promise. 1 Therefore, the fathers 5 
also were justified, not by the Law, but by the promise and 
faith. And it is wonderful that the adversaries extenuate faith 
to such a degree, although they see that it is everywhere praised 

1 In the Variata, Melanchthon adds the example of Abraham, and con 
tinues: "Paul also cites concerning Abraham (Rom. 4:3): He believed 
God and it was counted unto him for righteousness ; i. e. Abraham knew 
that God was propitious to him only on account of his promise ; he as 
sented to God s promise and did not suffer himself to be withdrawn from 
it, although he saw that he was impure and unworthy ; he knew that God 
offers his promise on account of his own truth, and not on account of our 
works or merits. Neither can terrified consciences find rest, if they 
ought to know that they please [God] on account of their own works or 
their own love or fulfilling of the Law, because in the flesh sin inheres, 
which always accuses us. But hearts find rest when in these terrors they 
are convinced that we please God, because he has promised, and that God 
proffers the promise on account of his own truth, not on account of our 
worth. Thus Abraham heard this voice: Fear not; I am thy shield, 
etc. (Gen. 15 : 1). This encouraged him, and he perceived that God was 
propitious to him, not because he deserved it, but because it was necessary 
that the promise of God be judged true. This faith, therefore, is imputed 
to him for righteousness, i. e. because he assents to the promise and 
receives the offered reconciliation ; he is now truly righteous and accepted 
by God, not on account of his own worth, but because he accepts the 
gratuitous promise of God. Not without a cause did this testimony of 
Genesis (15 : 1) please Paul. We see how he amplifies it, how earnestly 
he dwells upon it, because he saw that in this passage the nature of faith 
can be easily observed ; he saw that a testimony concerning the imputation 
of righteousness is expressly added ; he saw that the praise of meriting 
justification and of pacifying conscience is denied to works. When 
Abraham therefore is pronounced righteous, because he assents to the 
promise and accepts the offered reconciliation, he does not oppose merits 
or works to God s wrath. Wherefore this passage carefully considered 
will be sufficient to teach pious minds fully concerning tLe entire subject, 
since indeed it can be thtiS understood, if terrified minds propose it to 
themselves and are convinced that in this manner they ought to assent to 
the gratuitous promise. For they are not able to find rest otherwise, 
unless they are confident that they have a reconciled God, for the reason 
that he has promised, and not for the reason that our nature, life and 
works are worthy." 



94 THE APOLOGY OF THE AUGSBURG CONFESSION. 

as an eminent service, as in Ps. 50 : 15 : "Call upon me in the 
day of trouble: I will deliver thee." Thus God wishes him-6c 
self to be made known, thus he wishes himself to be worshipped, 
that from him we may receive benefits, and may receive them 
too because of his mercy, and not because of our merits. This 
is the richest consolation in all afflictions. And such consola 
tions the adversaries remove, when they extenuate and disparage 
faith, and teach only that, by means of works and merits, men 
treat with God. 

98 [C. Tluit Faith in Clirist Justifies. ] 

In the first place, lest any one may think that we speak 61 
concerning an inoperative knowledge of history, we must de 
clare how faith is attained. Afterward we will show both that 
it justifies, and how this ought to be understood, and we will 
explain those things to which the adversaries object. Christ, 63 
in the last chapter of Luke (24 : 47), commands " that repent 
ance and remission of sins should be preached in his name." 
For the Gospel convicts all men, that they are under sin, that 
they all are subject to eternal wrath and death, and offers, for 
Christ s sake, remission of sins and justification, which is re 
ceived by faith. 1 The preaching of repentance which accuses 
us, terrifies consciences with true and earnest terrors. In these, 
hearts ought again to receive consolation. This happens, if 
they believe the promise of Christ, that, for his sake, we have 
remission of sins. This faith, encouraging and consoling in these 
fears, receives remission of sins, justifies and quickens. For this 
consolation is a new and spiritual life. These things are plain 63 
and clear, and can be understood by the pious, and have testi 
monies of the Church [as is to be seen in the conversion of 
Paul and Augustine.] The adversaries nowhere can say how 
the Holy Ghost is given. They imagine that the sacraments 
confer the Holy Ghost ex opere operato, without a good emo 
tion in the recipient, as though, indeed, the gift of the Holy 
Ghost were a matter of indifference. 

But since we speak of such faith as is not idle thought, but 64 
of that which liberates from death and produces a new life in 
hearts, and is the work of the Holy Ghost ; this does not co 
exist with mortal sin, but, as long as it is present, produces 
good fruits, as we will say afterwhile. For what more simple 65 
and more clear can be said concerning the conversion of the 
wicked, or concerning the mode of regeneration ? Let them, 
from so great an array of writers, adduce a single commentary 
upon the Sententwe, 2 that speaks of regeneration. When they 6fi 

1 Of. Formula of CDncord Ep. and Sol. Dec., V., 533 sqq , 636 sqq.; 
Apol., III. 65; XII. 53. 
Of Peter Lombard 



CH. II., ART. IV. JUSTIFICATION. 95 

speak of the habit of love, they imagine that men merit it 
through works, and they do not teach that it is received 
through the Word, precisely as also the Anabaptists teach at 
this time. But God cannot be treated with, God cannot be 67 
apprehended, except through the Word. Accordingly justifi 
cation occurs through the Word, just as Paul says (Rom. 1 : 16): 
" The Gospel is the power of God unto salvation to every one 
go that believeth." Likewise (10 : 17): "Faith cometh by 

hearing." And even from this, proof can be derived, 
thai faith justifies ; because, if justification occurs only through 
the Word, and the Word is apprehended only by faith, it fol 
lows that faith justifies. But there are other and more im-68 
portant reasons. We have said these things thus far, in order 
that we might show the mode of regeneration, and that the 
nature of faith, concerning which we speak, might be under 
stood. 

Now we will show that faith justifies. Here, in the first 69 
place, readers must be admonished of this, that just as it is 
necessary to maintain this sentence : Christ is Mediator, so is it 
necessary to defend that faith justifies. For how will Christ be 
Mediator, if, in justification, we do not use him as Mediator; 
if we are not convinced that, for his sake, we are accounted 
righteous? But this is to believe, to trust in the merits of 
Christ, that for his sake God certainly wishes to be reconciled 
with us. Likewise just as we ought to maintain that, in addi- 70 
tion to the Law, the promise of Christ is necessary; so also is 
it needful to maintain that faith justifies. For the Law cannot 
be performed, unless the Holy Ghost be first received. It is, 
therefore, needful to maintain, that the promise of Christ is 
necessary. But this cannot be received except by faith. There 
fore, those who deny that faith justifies, teach nothing but the 
Law, both Christ and the Gospel being set aside. 

But when it is said that faith justifies, some perhaps under- 71 
stand it of faith as an originating principle, viz. that faith is 
the beginning of justification or preparation for justification, so 
that that through which we are accepted by God is not faith it 
self, but the works which follow ; and they dream, accordingly, 
that faith is praised, because it is an originating principle. 
For great is the power of an originating principle, as they 
commonly say, dp%y yfucrv navrot;, the beginning is half of 
everything ; just as if one would say that grammar makes the 
teachers of all arts, because it prepares for other arts, although 
in fact it is his own art that renders every one an artist. We 
JQQ do not believe thus concerning faith, but we maintain this, 

that properly and truly, by faith itself, we are for Christ s 
sake accounted righteous, or are acceptable to God. And, be- 72 
cause "to be justified" means that, out of unjust men, just 



96 THE APOLOGY OF THE AUGSBUKG CONFESSION. 

men be made, or be born again, it means also that they should 
be pronounced or accounted just. 1 For Scripture speaks in 
both ways. Accordingly we wish first to show th-is, that faith 
alone makes of an unjust, a just man, i. e. receives remission of 
sins. 

The particle ALONE offends some, although even Paul says 73 
(Rom. 3 : 28) : " We conclude that a man is justified by faith 
without the deeds of the Law." Again (Eph. 2:8): " It is the 
gift of God ; not of works, lest any man should boast." Again 
(Rom. 3 : 24) : " Being justified freely." If the exclusive 
ALONE displeases, let them remove from Paul also the exclu- 
sives "freely" " not of works" " it is the gift" etc. For these 
also are exclusives. It is, however, the opinion of merit that 
we exclude. We do not exclude the Word or sacraments, as 
the adversaries falsely charge us. For we have said above that 
faith is conceived from the Word, and we honor the ministry 
of the Word in the highest degree. Love also and works 74 
ought to follow faith. Wherefore, they are not excluded so as 
not to follow, but confidence in the merit of love or of works is 
excluded in justification. And this we will clearly show. 

[D. That we Obtain Remission of Sins by Faith alone in Christ. ] 

We think that even the adversaries acknowledge that, in 75 
justification, the remission of sins is first necessary. For we 
all are under sin. Wherefore, we thus reason : 

To attain the remission of sins is to be justified, according to 76 
Ps. 32 : 1 : " Blessed is he whose transgression is forgiven. " 
By faith alone in Christ, not through love, not because of love 77 
or works, do we attain the remission of sins, although love 
follows faith. Therefore by faith alone we are justified, under- 78 
standing justification as the making a righteous man out of an 
unrighteous, or that he be regenerated. 
JQJ It will thus become easy to declare the minor premise -j< 

if we know how the remission of sins occurs. The adver 
saries with great indifference dispute whether the remission of 
sins and the infusion of grace are the same changes. Idle men 
did not have anything to say [cannot speak at all on this sub 
ject]. In the remission of sins, the terrors of sin and of eternal 
death, in the heart, ought to be overcome, as Paul testifies, 
1 Cor. 15 : 56 sq. : " The sting of death is sin, and the strength 
of sin is the law. But thanks be to God, which giveth us the 
victory through our Lord Jesus Christ." That is, sin terrifies 
consciences ; this occurs through the Law, which shows the 
wrath of God against sin ; but we gain the victory through 
Christ. How ? By faith, when we comfort ourselves by con- 

1 Cf. Formula of Concord, 528, 613. 



CH. II., ART. IV. JUSTIFICATION. 97 

fidence in the mercy promised for Christ s sake. Thus, there- 80 
fore, we prove the minor proposition. The wrath of God can 
not be appeased, if we present against it our own works, because 
Christ has been set forth as a Propitiator, so that, for his sake, 
the Father may become reconciled to us. But Christ is not 
apprehended as a Mediator, except by faith. Therefore, by 
faith alone we obtain remission of sins, when we comfort our 
hearts with confidence in the mercy promised for Christ s sake. 
Likewise Paul, Rom. 5 : 2, says: "By whom also we have Si 
access," and adds, " by faith." Thus, therefore, we are recon 
ciled to the Father, and receive remission of sins, when we are 
comforted with confidence in the mercy promised for Christ s 
sake. The adversaries regard Christ as Mediator and Pro 
pitiator for this reason, viz. that he has merited the habit of 
love ; they do not urge us to use him now as Mediator, but, 
precisely as though Christ were buried, they imagine that we 
have access, through our own works, and, through these, merit 
this habit, and afterwards, by this love, come to God. 1 Is not 
this to altogether bury Christ, and to take away the entire doc 
trine of faith? Paul, on the contrary, teaches that we have 
access, i. e. reconciliation, through Christ. And to show how 
this occurs, he adds, that we have access " by faith." By faith, 
therefore, for Christ s sake, we receive remission of sins. We 
cannot oppose our own love, and our own works, over against 
God s wrath. 

Secondly. It is certain that sins are remitted for the sake of 82 
Q2 Christ, as Propitiator, Rom. 3 : 25 : " Whom God hath 

set forth to be a propitiation." Moreover Paul adds: 
" Through faith." Therefore this Propitiator thus profits us, 
when, by faith, we apprehend the mercy promised in him, and 
present it, against the wrath and judgment of God. And to 
the same effect, it is written, Heb. 4 : 14, 16: "Seeing then 
that we have a great High Priest," etc., " let us therefore come 
with confidence." For the Apostle bids us to come to God, 
not with confidence in our own merits, but with confidence in 
Christ, as a High Priest ; therefore he requires faith. 

Thirdly. Peter in Acts 10 : 43 says : " To him give all the 83 
prophets witness, that through his name whosoever believeth 
on him shall receive remission of sins." How could this be 
said more clearly? We receive remission of sins, he says, 
through his name, i. e. for his sake : therefore, not for the sake 
of our merits, not for the sake of our contrition, attrition, love, 
worship, works. And he adds : " When we believe in him." 
Therefore, he requires faith. For we cannot apprehend the 
name of Christ, except by faith. Besides he cites the agree- 

1 Variata : By love have peace of conscience, 
is 



98 THE APOLOGY OF THE AUGSBUEG CONFESSION 

ment of all the Fathers. This is truly to cite the authority of 
the Church. But of this topic we will speak after a while 
when treating of " Repentance." 

Fourthly. Remission of sins is something promised for 8^ 
Christ s sake. Therefore, it cannot be received except by 
faith alone. For the promise cannot be received, except by 
faith alone. Rom. 4 : 16 : "Therefore it is of ^ faith, that it 
might be by grace, to the end that the promise might be sure ;" 
as though he were to say : " If the matter were to depend upon 
our merits, the promise would be uncertain and useless, because 
we never could determine when we would have sufficient merit." 
And this, experienced consciences can easily understand [and 
would not, for a thousand worlds, have our salvation depend 
upon ourselves]. Accordingly Paul says, Gal. 3 : 22 : ^ But 
the Scripture hath concluded all under sin, that the promise by 
faith of Jesus Christ might be given to them that believe." 
He withdraws merit from us, because he says that all are guilty 
and concluded under sin ; then he adds that the promise, viz. 
of the remission of sins and of justification, is given, and adds 
how the promise can be received, viz. by faith. And this rea 
soning, derived from the nature of the promise, is the chief 
reasoning in Paul, and is often repeated. Nor can anything be 
devised or imagined whereby this argument of Paul can be 
overthrown. 

Wherefore let not good minds suffer themselves to be 8 5 
forced from the opinion, that we receive remission of sins 
for Christ s sake only through faith. In this, they have sure 
and firm consolation against the terrors of sin, and against 
eternal death, and against all the gates of hell. 

But since we receive remission of sins and the Holy Ghost 1 86 
by faith alone, faith alone justifies, because those reconciled are 
accounted righteous and children of God, not on account of 
fteir own purity, but through mercy for Christ s sake : if they 
>y faith apprehend this mercy. Accordingly Scripture testifies, 
hat by faith we are accounted righteous (Rom. 3 : 26). ^ We, 
therefore, will add testimonies that clearly declare that faith is 
that very righteousness, by which we are accounted righteous 
before God, viz. not because it is a work, that is, in itself, 
worthy, but because it receives the promise, by which God has 
promised, th?+, for Christ s sake, he wishes to be propitious to 
those be^ ving in him, or, because he knows that "Christ of 
God i? uiade unto us wisdom, and righteousness and sanctifica- 
tioii and redemption " (1 Cor. 1 : 30). 

In the Epistle to the Romans, Paul expressly discusses thk 87 
topic, and declares that, when we believe that God, for Christ s 

Var. : And reconciliation for Christ s sake. 



JUSTIFICATION. 99 

sake, is reconciled to us, we are justified freely by faith. And 
this proposition, which contains the statement of the entire dis- 
russion, he maintains in the third chapter : " We conclude that 
a man is justified by faith without the deeds of the Law" 
(Rom. 3 : 28). Here the adversaries interpret that this refers 
to Levitical ceremonies. But Paul speaks not only of the cere 
monies, but of the whole Law. For he quotes afterward from 
the Decalogue (7:7): " Thou shalt not covet." And if moral 
works would merit the remission of sins, and justification, 
there would also be no need of Christ and the promise, and all 
that Paul speaks of the promise would be overthrown. For 
he would have been wrong in writing to the Ephesians (2:8): 
" By grace are ye saved through faith ; and that not of your 
selves : it is the gift of God : not of works." Paul likewise 
refers to Abraham and David (Rom. 4 : 1, 6). But they had 
the command of God concerning circumcision. Therefore if 
any works justified, these works must also have justified at the 
time that they had a command. Moreover, Augustine teaches 
JQ- correctly that Paul speaks of the entire Law, as he dis 
cusses at length, " of the spirit and letter," where he says 
finally, " These matters, therefore, having been considered and 
treated, according to the ability that the Lord has thought 
worthy to give us, we infer that man is not justified by the 
precepts of a good life, but by faith in Jesus Christ." 

And lest we may think that the sentence, that faith justifies, 88 
fell from Paul inconsiderately, he fortifies and confirms this by 
a long discussion in the fourth chapter to the Romans, and 
afterwards repeats it in all his Epistles. Thus he says, Rom. 89 
4 : 4, 5 : " To him that worketh, is the reward not reckoned of 
grace, but of debt. But to him that worketh not, but believeth 
on Him that justifieth the ungodly, his faith is counted for 
righteousness." Here he clearly says that faith itself is im 
puted for righteousness. Faith, therefore, is that thing, which 
God declares to be righteousness, and he adds that it is imputed 
freely, and says that it could not be imputed freely, if it were 
due on account of works. Wherefore he excludes also the 
merit of moral works. For if justification before God were 
due to these, faith would not be imputed for righteousness 
without works. And afterwards, Rom. 4:9: " For we say 90 
that faith was reckoned to Abraham for righteousness." Chap"- 9 1 
ter 5 : 1 says : " Being justified by faith, we have peace with 
God," i. e. we have consciences that are tranquil and joyful 
before God. Rom. 10 : 10: "With the heart man believeth 92 
unto righteousness." Here he declares that faith is the right 
eousness of the heart. Gal. 2 : 16 : "We have believed in 93 
Christ Jesus that we might be justified by the faith of Christ, 
and not by the works of the Law." Eph. 2:8: " For by grace 



100 THE APOLOGY OF THE AUGSBURG CONFESSION. 

are ye saved through faith ; and that not of yourselves : it is 
the gift of God : not of works, lest any man should boast." 

John 1 : 12: "To them gave he power to become the 3011394 
of God, even to them that believe on his name ; which jvere 
born, not of blood, nor of the will of the flesh, nor of the will 
of man, but of God." John 3 : 14, 15 : "As Moses lifted 95 
up the serpent in the wilderness, even so must the Son of 
man be lifted up : that whosoever belie veth in him should not 
perish." Likewise, v. 17: "For God sent not his Son into 9 ( 
the world to condemn the world; but that the world through 
him might be saved. He that believeth on him is not con 
demned." 

Acts 13 : 38, 39 : " Be it known unto you, therefore, men 97 
and brethren, that through this man is preached unto you the 
forgiveness of sins: and by him all that believe are justified 
from all things, from which ye could not be justified by the 
Law of Moses." How could the office of Christ and justifica 
tion be declared more clearly? The Law, he says, did not 
justify. Christ was given, to the end that we may believe 
that for his sake we are justified. He plainly denies justifica 
tion to the Law. Therefore, for Christ s sake, we are accounted 
righteous, when we believe that God, for His sake, has been 
reconciled to us. Acts 4 : 11, 12: "This is the stone which 9 P 
was set at naught of you builders, which is become the head of 
the corner. Neither is there salvation in any other ; for there 
is none other name under heaven given among men, whereby 
we must be saved." But the name of Christ is apprehended 
only by faith. Therefore, by confidence in the name of Christ, 
and not by confidence in our works, we are saved. For " the 
name " here signifies the cause which is mentioned, because of 
which salvation is attained. And to call upon the name of 
Christ is to trust in the name of Christ, as the cause or price, 
because of which we are saved. Acts 15 : 9 : "Purifying 99 
their hearts by faith." Wherefore that faith of which the 
Apostles speak, is not inoperative knowledge, but a reality 
receiving the Holy Ghost and justifying us [not a mere know 
ledge of history, but a strong powerful work of the Holy Ghost, 
which changes hearts]. 

Hab. 2:4: " The just shall live by his faith." Here, he 100 
first says that men are just by faith, by which they believe 
that God is propitious, and he adds that the same faith quick 
ens, because this faith produces in the heart peace and joy and 
eternal life. 

Isa. 53 : 11 : "By his knowledge shall he justify many." 101 
But what is the knowledge of Christ, unless to know the bene 
fits of Christ, the promises which by the Gospel he has dif 
fused ink the world ? And to know these benefits is proper- 



CH. II., ART. IV. JUSTIFICATION. 101 

(y arid truly to believe in Christ, to believe that that which 
God has promised for Christ s sake, he will certainly fulfil. 
,0n But Scripture is full of such testimonies, since, in 102 

some places, it presents the Law, and in others the prom 
ises concerning Christ, and the remission of sins, and the free 
acceptance of the sinner for Christ s sake. 

Here and there among the Fathers similar testimonies are 103 
extant. For Ambrose says in his letter to a certain Irenasus : 
" Moreover, the world was subject to the Law for the reason 
that, according to the command of the Law, all are addressed, 
and yet, by the works of the Law, no one is justified, i. e. 
because, by the Law, sin is perceived, but guilt is not dis 
charged. The Law, which made all sinners, seemed to have 
done injury, but when the Lord Jesus Christ came, he for 
gave to all sin which no one could avoid, and, by the shed 
ding of his own blood, blotted out the handwriting which was 
against us. This is what he says in Rom. 5 : 20 : The Law 
entered that the offence might abound. But where sin abound 
ed, grace did much more abound. Because after the whole 
world became subject, he took away the sin of the whole 
world, as he testified, saying (John 1 : 29) : l Behold the Lamb 
of God which taketh away the sin of the world. And, on 
this account, let no one boast of works, because no one is justi 
fied by his deeds. But he who is righteous, has it given him 
because he was justified after the laver [of Baptism]. Faith, 
therefore, is that which frees through the blood of Christ, be 
cause he is blessed, whose transgression is forgiven, whose sin 
is covered (Ps. 32 : 1)." These are the words of Ambrose, 104 
which clearly favor our doctrine ; he denies justification to 
works, and ascribes it to faith which frees through the blood 
of Christ. Let all the Sententiarists, 1 who are embellished 105 
with jnagnificent titles be collected into one heap. For some 
are called angelic ; others, subtile ; and others, irrefragable. 2 
When all these have been read and re-read, they will not be 
of as much aid for understanding Paul as is this one passage 
of Ambrose. 

To the same effect, Augustine writes many things against 106 
JA the Pelagians. In " Of the Spirit and Letter," he says : 
" The righteousness of the Law is set forth for this 
reason, viz. that he who should fulfil it might live in it, in 
order that when any one has recognized his infirmity, he may 
attain and work this righteousness, and live in it, not by his 

1 The commentators on the SententicR of Peter Lombard. 

1 Doctor Angelicus, Thomas Aquinas ; Doctor Subtilissimus, John Duns 
Scotus ; Doctor Irrefragibilis, Alexander Halesius ; Doctor Seraphiowt, 
Bonaventura. 



102 THE APOLOGY OF THE AUGSBURG CONFESSION. 

own strength, neither by the letter of the Law itself, which 
cannot be done, but, by procuring by faith, a justifier. Ex 
cept in a justified man, there is no good work, wherein he who 
does it may live. But justification is obtained by faith." 
Here he clearly says that the justifier is procured by faith, 
and that justification is obtained by faith. .And a little after: 
" By the Law, we fear God ; by faith, we hope in God. But 
to those fearing punishment, grace is hidden; and the soul 
laboring under this fear, betakes itself by faith to God s 
mercy, in order that he may give what he has commanded. 
Here he teaches that, by the Law, hearts are terrified, but, by 
faith, they receive consolation. He also teaches us to appre 
hend, by faith, mercy, before we attempt to fulfil the Law. 
We will shortly cite certain other passages. 

Indeed, it is wonderful that the adversaries are in no way 107 
moved by so many passages of Scripture, which clearly ascribe 
justification to faith, and, likewise, deny it to works. Do 108 
they think that the same is repeated so often for no purpose ? 
Do they think that these words fell inconsiderately from the 
Holy Ghost? But they have also devised sophistry, whereby 109 
they elude them. They say that these passages of Scripture, 
which speak of faith, ought to be received as referring to a 
fides formata, i. e. they do not ascribe justification to faith, 
except on account of love. Yea they do not, in any way, 
ascribe justification to faith, but only to love, because they 
dream that faith can coexist with mortal sin. Whither does no 
this tend, unless that they again abolish the promise and re 
turn to the Law? If faith receive the remission of sins on 
account of love, the remission of sins will always be uncertain, 
because we never love as much as we ought ; yea we do not 
love unless our hearts are firmly convinced that the remission 
of sins has been granted us. Thus the adversaries, while they 
require in the remission of sins and justification confidence in 
one s own love, altogether abolish the Gospel concerning the 
free remission of sins; although, at the same time, they 
neither render this love nor understand it, unless they believe 
that the remission of sins is freely received. 
108 ^ e a ^ so sa y *^ at l ve ought to follow faith, as Paul 1 1 1 

also says (Gal. 5:6): " For in Jesus Christ neither cir 
cumcision availeth anything, nor uncircumcision ; but faith 
which worketh by love." And yet, for this reason, we ought 112 
not to think that, by confidence in this love or on account of 
this love, we receive the remission of sins and reconciliation, 
just as we do not receive the remission of sins because of 
other works that follow. But the remission of sins is re 
ceived by faith alone, and indeed by faith properly so called, 
because the promise cannot be received except by faith. But 113 



OH. II., ART. IV. JUSTIFICATION. 103 

faith properly so called, is that which assents to the promise 
of Scripture [is when my heart and the Holy Ghost, in the 
heart, says: The promise of God is true and certain]. Of 
this faith, Scripture speaks. And because it receives the re- 114 
mission of sins, and reconciles us to God, by this faith we are 
accounted for Christ s sake righteous before we love and do 
the works of the Law, although love necessarily follows. Nor 115 
indeed is this faith an idle knowledge, neither can it coexist with 
mortal sin, but it is a work of the Holy Ghost, whereby we are 
freed from death, and terrified minds are encouraged and quick 
ened. And because this faith alone receives the remission of 116 
sins, and renders us acceptable to God and brings the Holy 
Ghost; 1 it could be more correctly called gratia gratum faciens, 
grace rendering one pleasing to God, than an effect following, 
viz. love. 

Thus far, in order that the subject might be made clear, we 117 
have shown, with sufficient fulness, both from testimonies of 
Scripture, and arguments derived from Scripture, that by faith 
alone, we obtain the remission of sins for Christ s sake, and 
that by faith alone we are justified, i. e. from unrighteous men 
made righteous, or regenerated. But how necessary the know- 1 18 
ledge of this faith is, can be easily judged, because, in this 
alone, the office of Christ is recognized, by this alone we 
receive the benefits of Christ ; this alone brings sure and firm 
consolation to pious minds. And in the Church it is neces- 119 
sary that there should be doctrine, from which the pious may 
receive the sure hope of salvation. For the adversaries give 
men bad advice [therefore the adversaries are truly unfaithful 
bishops, unfaithful preachers, and doctors ; they have hitherto 
given evil counsel to consciences, and still do so by introducing 
such doctrine], when they bid them doubt whether they obtain 
remission of sins. For how will such persons sustain them 
selves in death, who have heard nothing of this faith, and 
think that they ought to doubt whether they obtain the remis- 
QQ sion of sins? Besides it is necessary that in the Church, 120 

the Gospel be retained, i. e. the promise that for Christ s 
sake sins are freely remitted. Those who teach nothing of this 
faith, concerning which we speak, altogether abolish the Gos 
pel. But the scholastics mention not even a word concerning 121 
this faith. Our adversaries follow them, and reject this faith. 
Nor do they see that by rejecting this faith, they abolish the 
entire promise, concerning the free remission of sins, and the 
righteousness of Christ. 

1 Var. : And renders consciences pacified and tranquil. 



104 THE APOLOGY OF THE AUGSBURG CONFESSION. 



CHAPTER III. 

. F LOVE AND THE FULFILLING OF THE LAW. 

[A. Of tfie Necessity of the New Obedience, and its relation to Faith. 

HERE the adversaries urge against us: " If thou wilt enter i 
into life, keep the commandments" (Matt. 19 : 17); likewise: 
"The doers of the Law shall be justified" (Rom. 2 : 13), and 
many other like things concerning the Law and works. Before 
we reply to this, Ave must first declare what we believe concern 
ing love and the fulfilling of the Law. 

It is written in the prophet (Jer. 31 : 33) : " I will put my 2 
Law in their inward parts, and write it in their hearts." And 
in Rom. 3 : 31, Paul says: "Do we then make void the Law 
through faith? God forbid: yea, we establish the Law." 
Ind Christ says (Matt. 19 : 17) : " If thou wilt enter into life, 
Keep the commandments." Likewise (1 Cor. 13 : 3) : " If 1 
have not charity, it profiteth me nothing." These and similar 3 
sentences testify that the Law ought to be begun in us, and be 
kept by us more and more. Moreover, we speak not of 
ceremonies, but of that Law which gives commandment con 
cerning the movements of the heart, viz. of the Decalogue. 
Because indeed faith brings the Holy Ghost, and produces in <\ 
hearts a new life, it is necessary that it should produce spiritual 
movements in hearts. And what these movements are, the 
prophet (Jer. 31 : 33) shows, when he says : " I will put my 
Law into their inward parts, and write it in their hearts." 
Therefore, when we have been justified by faith, and regen 
erated, we begin to fear and love God, to pray to him, to expect 
from him aid, to give thanks and praise him, and to obey him 
in afflictions. We begin also to love our neighbors, because 
our hearts have spiritual and holy movements [there is now, 
through the Spirit of Christ, a new heart, mind and spirit 
within]. 
JJQ These things cannot occur until we have been justified 5 

by faith, and, regenerated, we receive the Holy Ghost : 
first, because the Law cannot be kept without [the knowledge 
of] Christ ; and likewise the Law cannot be kept without the 
Holy Ghost. But the Holy Ghost is received by faith, accord- 6 
ing to the declaration of Paul, Gal. 3 : 14 : " That we might 
receive the promise of the Spirit through faith." Then, too, 7 
how can the human heart love God, while it knows that He is 
terribly angry, and is oppressing us with temporal and perpet 
ual calamities ? But the Law always accuses us, always shows 

PARALLEL PASSAGES. CHAP. III. : Augsburg Confession, Arts. ?i. and xx 
Ai tides, 319, 324 ; Formula of Concord, 529, 615 sq. 



()H. III.. AKT. VI. LOVE AND FULFILLING OF THE LAW. 105 



that God is angry. [Therefore what the scholastics say of the 
love of God is a dream.] God is not therefore loved, until we 8 
apprehend mercy by faith. Thus He at length becomes an 
object that can be loved. 

Although, therefore, civil works, i. e. the outward works of 9 
the Law, can be done in a measure, without Christ and without 
the Holy Ghost, nevertheless it appears from those things which 
we have said, that those things which belong peculiarly to the 
divine Law, i. e. the affections of the heart towards God which 
are commanded in the first table, cannot be rendered without the 
Holy Ghost. But our adversaries are fine theologians ; they 10 
regard the second table, and political works ; for the first table 
they care nothing, as though it were of no matter ; or certainly 
they require only outward observances. They in no way con- 
Bide r the Law that is eternal, and placed far above the sense 
and intellect of all creatures (Dent. 6:5): " Thou shalt love 
the Lord thy God with all thine heart." 

But Christ was given for this purpose, viz. that, for his sake, n 
there might be bestowed on us the remission of sins, and the 
Holy Ghost to bring forth in us new and eternal life, and 
eternal righteousness [to manifest Christ in our hearts, as it is 
written, John 16 : 15: "He shall take of the things of mine, 
and show them unto you." Likewise, he works also other 
gifts, love, thanksgiving, charity, patience, etc.]. Wherefore the 
Law cannot be truly kept, unless the Holy Ghost be received 
through faith. Accordingly Paul says, that the Law is estab 
lished by faith, and not made void ; because the Law can at 
length be thus kept, when the Holy Ghost is given. And is 
-jj Paul teaches, 2 Cor. 3:15 sq., the veil that covered 
the face of Moses cannot bo removed, except by 
faith in Christ, by which the Holy Ghost is received. For 
he speaks thus : " But even unto this day when Moses is read, 
the veil is upon their heart. Nevertheless when it shall turn 
to the Lord, the veil shall be taken away. Now the Lord is 
that Spirit, and where the Spirit of the Lord is, there is lib 
erty." Paul understands, by the veil, human opinion concern- 13 
ing the entire Law, the Decalogue and the ceremonies, viz. be 
cause hypocrites think that external and civil works satisfy the 
Law of God, and that sacrifices and observances justify before 
God ex opere operate. But then this veil is removed from us, 14 
i. e.ve are freed from this error, when God shows .to our hearts 
our uncleanness, and the heinousness of sin. Then, for the 
first time, we see that we are far from fulfilling the Law. 
Then, we learn to know how flesh, in security and indifference, 
does not fear God, and is not fully certain that we are regarded 
by God, but imagines that men are born and die by chance. 
Then, we experience that we do not believe that God forgives 

14 



106 THE APOLOGY OF THE AUGSBURG CONFESSION. 

and hears us. But when, on hearing the Gospel and the re 
mission of sins, we are consoled by faith, we receive the Holy 
Ghost, so that now we are able to think aright concerning God, 
and to fear and believe God, etc. From these facts, it is appa 
rent that the Law cannot be kept without Christ and the Holy 
Ghost. 

We, therefore, profess that it is necessary that the Law be i r 
begun in us, and that it be observed continually more and more. 
And at the same time we comprehend both spiritual move 
ments, and external good works [the good heart within and 
works without]. Therefore the adversaries falsely charge 
against us, that our theologians do not teach good works, 
while they not only require these, but also show how they can 
be done. The result convicts hypocrites, who, by their own 16 
powers, endeavor to fulfil the Law, that they cannot afford 
what they attempt. For human nature is far too weak to be 17 
able by its own powers to resist the devil, who holds as captives 
all who have not been freed through faith. There is need of 18 
the power of Christ against the devil, viz. that, inasmuch as we 
know that for Christ s sake we are heard, and have the prom 
ise, we may pray for the governance and defence of the Holy 
Ghost, that we may neither be deceived and err, nor be im- 
J.2 P e ^ ec ^ to undertake anything contrary to God s will. Just 
as Ps. 68 : 18 teaches : " Thou hast led captivity captive ; 
thou hast received gifts for man." For Christ has overcome 
the devil ; and has given to us the promise and the Holy Ghost, 
in order that, by divine aid, we ourselves also may overcome. 
And 1 John 3:8: " For this purpose the Son of God was 
manifested, that he might destroy the works of the devil." 
Again, we teach not only how the Law can be observed, but 19 
also how God is pleased if anything be done, viz. not as though 
we render satisfaction to the Law, but because we are in Christ, 
just as we will say after a little. It is, therefore, manifest that 
we require good works. Yea, we add also this, that it is im- 20 
possible for love to God, even though it be small, to be san- 
dered from faith ; because through Christ we come to the 
Father, and, the remission of sins having been received, we 
now are truly certain that we have a God, i. e. that God cares 
for us ; we call upon him, we give him thanks, we fear him, we 
love him, as John teaches in his first Epistle (4 : 19), " We love 
him," he says, " because he first loved us," viz. because he gave 
his Son for us, and forgave us our sins. Thus he indicates 
that faith precedes, and love follows. Likewise the faith of 21 
which we speak exists in repentance, i. e. it is conceived in the 
terrors of conscience which feels the wrath of God against our 
sins, and seeks the remission of sins, and to be freed from sin. 
And in such terrors and other afflictions, this faith ought to 



CH. III., ABT. VL LOVE ^LND FULFILLING OF THE LAW. 107 

grow, and be strengthened. Wherefore, it cannot exist in those 22 
who live according to the flesh, who are delighted by their own 
/lists, and obey them. Accordingly Paul says (Rom. 8:1): 
" There is, therefore, now no condemnation to them that are in 
Christ Jesus, who walk not after the ftesh, but after the Spirit." 
So too (vs. 12, 13): "We are debtors not to the flesh to live 
after the flesh. For if ye live after the flesh ye shall die ; but 
if ye, through the Spirit, do mortify the deeds of the body, ye 
shall live." Wherefore, the faith which receives remission of 23 
sins in a heart terrified and fleeing from sin, does not remain in 
those who obey their desires, neither does it coexist with mortal 
sin. 
j.,0 From these effects of faith the adversaries select 0116,24 

viz. love, and teach that love justifies. Thus it is clearly 
apparent that they teach only the Law. They do not teach 
that remission of sins through faith is first received. They do 
not teach of Christ as Mediator, that, for Christ s sake, we have 
a gracious God ; but because of our love. And yet what the 
nature of this love is, they do not say, neither can they say. 
They proclaim that they fulfil the Law, although this glory 2 5 
belongs properly to Christ; and they set over against the judg 
ment of God confidence in their own works ; for they say that 
they merit de condigno (according to righteousness) grace and 
eternal life. This confidence is absolutely impious and vain. 
For, in this life, we cannot satisfy the Law, because carnal 
nature does not cease to bring forth wicked dispositions [evil 
inclination and desire], even though the Spirit in us resists 
them. 

But some one may ask : Since we also confess that love is a 26 
work of the Holy Ghost, and since it is righteousness, because 
it is the fulfilling of the Law, why do we not teach that it 
justifies? To this we must reply: En the first place it is 
certain, that we receive remission of sins, neither through our 
love, nor for the sake of our love, but for Christ s sake by 
faith alone. Faith alone which looks upon the promise, and 27 
knows that it must be regarded certain that God forgives, be 
cause Christ has not died in vain, etc., overcomes the terrors 
of sin and death. If any one doubt whether sins be remitted 28 
him, he dishonors Christ, since he judges that his sin is 
greater or more efficacious than the death and promise of 
Christ; although Paul says (Rom. 5 : 20) : "Where sin abound 
ed, grace did much more abound," i. e. that mercy is more com 
prehensive [more powerful, richer, and stronger] than sin. If ig 
any one think that he obtains the remission of sins because he 
loves, he dishonors Christ, and will discover in God s judgment 
that this confidence in his own righteousness is empty and vain. 
Therefore, it is necessary that faith should reconcile and justify. 



108 THE APOLOGY OF THE AUGSBURG CONFESSION, 

And as we do not receive remission of sins through other vir- y 
tues of the Law, or on account of these, viz. on account of 
patience, chastity, obedience towards magistrates, etc., and 
nevertheless these virtues ought to follow ; so, too, we do not 
receive remission of sins, because of love to God, although it is 
necessary that this should follow. But the custom of speech is 31 
well known, that, by the same word, we sometimes comprehend 
by synechdoche the cause and effects. Thus in Luke 7 : 47, 
Christ says: " Her sins which are many are forgiven, for 
fche loved much." For Christ interprets this very passage 
when he adds : " Thy faith hath saved thee." Christ, there 
fore, did not mean that the woman, by that work of love, had 
merited the remission of sins. For he says clearly on this ac 
count : " Thy faith hatli saved thee." But faith is that which 32 
freely apprehends God s mercy on account of God s Word, 
[which relies upon God s mercy and Word, and not upon one s 
own work]. If any one denies that this is faith, [if any one 
imagines that he can rely at the same time upon God and his own 
work], he does not understand at all what faith is. [Germ, adds : 
For the terrified conscience is not satisfied with its own works, 
but must cry after mercy, and is comforted and encouraged 
alone by God s Word.] And the narrative itself shows in 35 
this passage what that is which he calls faith. The woman 
came with the opinion concerning Christ, that with him the 
remission of sins should be sought. This worship is the highest 
worship of Christ. Nothing greater could she ascribe to Christ. 
To seek from him the remission of sins, was truly to acknow 
ledge the Messiah. Now thus to think of Christ, thus to wor 
ship him, thus to embrace him, is to truly believe. Christ, more 
over, employed the word "love," not with respect to the woman, 
but against the Pharisee; because he contrasted the entire wor 
ship of the Pharisee, with the entire worship of the woman. 
He reproved the Pharisee, because he did not acknowledge 
that he was the Messiah, although he afforded him the outward 
offices due to a guest and a great and holy man. He points to 
the woman and praises her worship, ointment, tears, etc., all of 
which were signs of faith and a confession, viz. that with Christ 
she sought the remission of sins. It is indeed a great example 
which, not without reason, moved Christ to reprove the Phari 
see, who was a wise and honorable man, but not a believer. 
He charges him with impiety, and admonishes him by the 
exa nple of the woman, showing thereby that it is disgraceful 
to him, that while an unlearned woman believes God, he, a 
doctor of the law, does not believe, does not acknowledge the 
Messiah, and does not seek from him remission of sins and 
salvation. Thus therefore he praises the entire worship as it 34 
often occurs in the Scriptures, that, by one word, we embrnc* 



On. III., ART. VL LOVE AND FULFILLING OF THE LAW. 109 

many things ; as below we will speak at greater length in regard 
to similar passages, such as Luke 11 : 41 : "Give alms jf such 
things as ye have; and behold all things are clean unto you. 7 
He requires not only alms, but also the righteousness of faith. 
Thus he here says : " Her sins which are many are forgiven ; 
for she loved much," i. e. because she has truly worshipped me 
with faith and the exercises and signs of faith. He compre 
hends the entire worship, yet, meanwhile, this teaches that the 
remission of sins is properly received by faith, although love, 
confession and other good fruits ought to follow. Wherefore, 
by this, he does not mean that these fruits are the prices, or are 
the propitiation, because of which the remission of sins, which 
reconciles us to God, is given. We are disputing concerning a 31 
great subject, concerning the honor of Christ, and whence good 
minds may seek for sure and firm consolation, whether it is to 
be placed in confidence in Christ, or in our works. But if 36 
it is to be placed in our works, the honor of Mediator and 
Propitiator will be withdrawn from Christ. And ^yet we will 
find, in God s judgment, that this confidence is vain, and that 
consciences rush thence into despair. But if the remission of 
sins, and reconciliation, do not occur freely for Christ s sake, 
but for the sake of our love, no one will have remission of sins, 
unless when he has fulfilled the entire Law ; because the Law 
does not justify as long as it can accuse us. ^Therefore, it 1337 
manifest that, since justification is reconciliation for Christ s 
sake, we are justified by faith, because it is very certain that 
by faith alone the remission of sins is received. 

Now, therefore, let us reply to the objection which we have 38 
above stated. 1 The adversaries are right in thinking that love 
is the fulfilling of the Law, and obedience to the Law is cer 
tainly righteousness. [Ger. adds : But who in truth can say 
or boast that he keeps the Law, and loves God, as the Law has 
commanded ? We have shown above that God has made the 
promise of grace, because we cannot observe the Law. There 
fore Paul says everywhere that we cannot be justified before 
God by the Law.] But they make a mistake in this, that they 
think that we are justified by the Law. Since, however, we are 
not justified by the Law, but receive remission of sins and 
reconciliation by faith for Christ s sake, and not for the sake of 
love, or the fulfilling of the Law; it follows necessarily that 
we are justified by faith in Christ. 

In the second place, this fulfilling of the Law or obedience 39 
towards the Law, is indeed righteousness, when it is complete ; 
but in us it is small and impure. Accordingly, it is not pleas 
ing for its own sake, and is not accepted for its own sake. But 40 

1 Var. adds : Why love does not justify. 



110 THE APOLOGY OF THE AUGSBUEG CONFESSION. 

although from those things which have been said above, it is 
evident that justification signifies not only the beginning of the 
renewal, but also the reconciliation by which also we afterwards 
jjg are accepted ; nevertheless it can now be seen much more 
dearly that the inchoate fulfilling of the Law does not 
justify, because it is accepted only on account of faith. 1 

1 In the Variata, Melanchthon has inserted the following : Only thai 
justifies before God, which renders consciences pacified. For as long as 
conscience flees from God s judgment and is enraged with God we are not 
righteous and quickened. Moreover faith alone renders consciences paci 
fied, according to Eom. 5:1: " Being justified by faith, we have peace " 
Likewise : " The just shall live by faith " (Heb. 2:4; Eom. 1 : 17), i. e. by 
faith he overcomes the terrors of death, by faith he is encouraged and 
receives joy and life. And faith . effects this not because it is a work 
worthy of itself, but only because it accepts the offered promise, regard 
ing as nothing its own worth. Therefore faith alone justifies, and good 
works please on account of faith. What can the adversaries produce 
against this reasoning? What can they devise contrary to manifest 
truth? For the minor premise is most certain, viz. that our works can 
not render conscience pacified, when God judges and convicts us, and 
manifests to us our impurity. Scripture, too, often inculcates this. In 
Ps. 143 : 2 : " Enter not into judgment with thy servant ; for in thy sight 
shall no man living be justified." This simply denies to all, even to 
saints and servants of God, the glory of righteousness, if God do not 
pardon, but judge and convict their hearts. For when he elsewhere 
boasts of his own righteousness, he is speaking of his own cause against 
the persecutors of God s Word, and not of personal purity, and asks that 
the cause and glory of God be defended, as Ps. 7 : 8: "Judge, O Lord 
my cause." Again Ps. 129 (130 : 3) teaches that no one can bear God s 
judgment, if he observe our sins: " If thou, Lord, shouldst mark iniqui 
ties, O Lord, who shall stand?" And Job 9 (: 15 [28]) : " I was afraid 
of all my works " [Eng. Vers. " sorrows " ] . Likewise c. 9 : 30 : " If I wash 
myself with snow-water, and make my hands never so clean ; yet shalt 
thou plunge me in the ditch." And Prov. 20 : 9 : " Who can say, I have 
made my heart clean ?" And 1 John 1:8: " If we say that we have no 
sm, we deceive ourselves and the truth is not in us," And in the Lord s 
Prayer the saints ask for the forgiveness of sins. Therefore even the 
saints have sins. In Num. (6 : 10) [14 : 18] : "The innocent will not be 
innocent." And Zechariah (2 : 13) says : " Be silent, all flesh, befo^ the 
Lord." And Isaiah (40 : 6 sqq.) : All flesh is grass, and all the good- 
liness thereof is as the flower of the field: the grass withereth, the flower 
fadeth : because the Spirit of the Lord bloweth upon it," i. e. flesh and 
righteousness of the flesh cannot endure the judgment of God. And 
Jonah says (2:9): " They that observe lying vanities, forsake their own 
mercy," i. c. every confidence is vain except a confidence in mercy. 
Mercy preserves us; our own merits, our own endeavors do not preserve 
us. These declarations, and similar in the Scriptures testify thai our 






CH. III., ART. VI. LOVE AND FULFILLING OF THE LAW. HI 

Nor must we trust that we are accounted righteous before 
God, by our own perfection and fulfilling of the Law; but 
rather for Christ s sake. 

First [in the third place], because Christ does not cease to be 41 
Mediator after we have been renewed. They err who imagine 
that he has merited only a first grace, and that afterwards we 
please God and merit eternal life by our fulfilling of the Law. 
Christ remains Mediator, and we ought always to be confident 42 
that for his sake we have a reconciled God, even although we 
are unworthy. As Paul clearly teaches, when he says 1 (l^Cor. 
4:4): "I know nothing by myself, yet am I not hereby justi 
fied?" but he knows that by faith he is accounted righteous for 
Christ s sake, according to the passage: "Blessed are they 
whose iniquities are forgiven" (Ps. 32 : 1 ; Rom. 4 : 7).^ But 
this remission is always received by faith. Likewise, the impu 
tation of the righteousness of the Gospel, is from the promise ; 
therefore, it is always received by faith, and it always must be 
regarded certain that, by faith, we are, for Christ s sake, ac 
counted righteous. If the regenerate ought afterwards 43 
to think that they will be accepted an account of the ful 
filling of the Law, when would conscience be certain that it 
pleased God, since we never satisfy the Law ? Accordingly we 44 
must always recur to the promise ; by this our infirmity must 
be sustained, and we must regard it certain that we are accounted 
righteous for the sake of Christ, " who is ever at the right 
hand of God, who also maketh intercession for us" (Rom. 8 : 
34). If any one think, that he is righteous and accepted, on 
account of his own fulfilment of the Law, and not on account 
of Christ s promise, he dishonors this High Priest. Neither 
can it be understood how man can be made righteous before 
God, when Christ is excluded as .Propitiator and Mediator. 

Again [in the fourth place], what need is there of a long 43 
discussion? 2 All Scripture, all the Church cries out that the 
Law cannot be satisfied. Therefore, this inchoate fulfilment of 

works are unclean and need mercy. Wherefore works do not render 
consciences pacified, but mercy apprehended by faith does." Cf. % 205- 
208. 

1 The Variata continues : Just as Paul says : " By whom also we have 
access by faith " (Rom. 5 : 2). For our fulfilling of the Law is, as we 
have said, impure, because our nature is horribly corrupt. 

1 The Variata thus begins this section : Fifthly, if we were to think, 
that after renewal we ought to be made acceptable, not by faith for 
Christ s sake, but for the sake of our fulfilling of the Law, conscience 
would never find rest, but would be driven to despair. For the Law 
always accuses, since we never satisfy the Law. This is what tiic entire 
Church confesses. 



312 THE APOLOGY OF THE AUGSBURG CONFESSION. 

the Law does not please on its own account, but on account of 
faith in Christ. Otherwise the Law always accuses us. For 46 
who loves or fears God sufficiently? Who with sufficient 
patience bears the afflictions imposed by God ? Who does not 
frequently doubt whether human affairs are ruled by God s 
counsel or by chance ? Who does not frequently doubt whether 
lie be heard by God ? Who is not frequently enraged because 
the wicked enjoy a better lot than the pious, because the pious 
are oppressed by the wicked ?* Who does satisfaction to his 
own calling? Who loves his neighbor as himself? Who is 
not tempted by lust? Accordingly Paul says (Rom. 7: 19) 147 
u The good that I would, I do not ; but the evil which I would 
not, that I do." Likewise (v. 25) : " With the mind, I my 
self serve the Law of God ; but with the flesh, the law of sin." 
Here he openly declares that he serves the law of sin. And 
David says (Ps. 143 : 2) : " Enter not into judgment with thy 
servant; for in thy sight shall no man living be justified." 
Even this servant of God prays for the averting of judgment. 
Likewise (Ps. 32 : 2) : " Blessed is the man unto whom the 
Lord imputeth not iniquity." Therefore, in this our infirmity, 
sin is always present, as it could be imputed, of which he says 
a little while after (v. 6) : " For this shall every one that is 
godly pray unto thee." Here he shows that even saints ought 
to seek remission of sins. More than blind are those who do 48 
not perceive that wicked desires in the flesh are sins, of which 
Paul (Gal. 5 : 17) says: "The flesh lusteth against the Spirit, 
jg and the Spirit against the flesh." The flesh distrusts 49 

God, trusts in present things, seeks human aid in calam 
ities, even contrary to God s will, flees from afflictions, which it 
ought to bear because of God s commands, doubts concerning 
God s mercy, etc. The Holy Ghost in our hearts contends 
with such dispositions in order to suppress and mortify them, 
and to produce new spiritual movements. But concerning this 50 
topic, we will collect more testimonies below, although they are 
everywhere obvious not only in the Scriptures, but also in the 
holy Fathers. 

Well does Augustine say: "All the commandments of Gods* 
are fulfilled, when whatever is not done, is forgiven." Thero- 
fore he requires faith even in good works, in order that we may 
believe that, for Christ s sake, we please God, and that even 
the works are not of themselves worthy to please. And 52 
Jerome, against the Pelagians, says : " Then, therefore, we are 
righteous, when we confess that we are sinners, and that our 
righteousness consists not in our own merit, but in God s 

1 Var. adds : Who is not enraged with God s judgment when he seemi 
K) cast us off? 



CH. III., ART. VI. LOVE AND FULFILLING OF THE LAW. 1 13 

mercy." Therefore, in this inchoate fulfilment of the Law, 53 
faith ought to be present, which is certain that, for Christ s 
sake, we have a reconciled God. For mercy cannot be appre 
hended unless by faith, as it is repeatedly said above. 1 Where- 54 
fore, when Paul says (Rom. 3 : 21) : " We establish the Law 
through faith," by this we ought to understand, not only that 
those regenerated by faith receive the Holy Ghost, and have 
movements agreeing with God s Law, but it is by far of the 
greatest importance that we add also this, that we ought to per 
ceive that we are far distant from the perfection of the Law. 
Wherefore, we cannot conclude that we are accounted righteous 55 
before God because of our fulfilling of the Law, but, in order 
that the conscience may become tranquil, justification must be 
sought elsewhere. For we are not righteous before God, as 
long as we flee from God s judgment, and. are angry with 
God. Therefore, we must conclude that being reconciled by 56 
faith we are accounted righteous for Christ s sake, not for the 
sake of the Law, or our works : but that this inchoate fulfilling 
of the Law pleases on account of faith, and that, on account of 
faith, there is no imputation of the imperfection of the fulfill 
ing of the Law, even though the sight of our impurity terri 
fies us. Now if justification is to be sought elsewhere, our 
love and works do not therefore justify. Far above our purity, 57 
yea far above the Law itself, ought to be placed the death and 
satisfaction of Christ, presented to us that we might be sure that 
because of this satisfaction, and not because of our fulfilling of 
the Law, we have a gracious God. 

Paul teaches this in Gal. 3 : 13, when he says : " Christ hath $f, 
redeemed us from the curse of the Law, being made a curse for 
us," i. e. the Law condemns all men but Christ, because with 
out sin he has borne the punishment of sin, and been made a 
victim for us, has removed that right of the Law to accuse and 
condemn those who believe in him, because he himself is the 
propitiation for them, for whose sake we are now accounted 
righteous. But since they are accounted righteous, the La\v 
cannot accuse or condemn them, even though they have not 
actually satisfied the Law. To the same purport, he writes to 
the Colossians (2 : 10) : " Ye are complete in him," as though 
he were to say : Although ye are still far from the perfection 
of the Law, yet the remnants of sin do not condemn you, be 
cause, for Christ s sake, we have a sure and firm reconciliation, 
if you believe, even though sin inhere in your flesh. 

The promise ought always to be in sight, that God because 59 

1 Var. adds : Therefore it is nothing else than a doctrine of despair to 
teach that we are not accepted by faith for Christ s sake, but for the sako 
of our own fulfilling of the Law. 

16 



114 THE APOLOGY OF THE AUGSBUKG CONFESSION. 

of his promise, wishes for Christ s sake, and not because of the 
Law or our works, to be gracious and to justify. In this 
promise, limid consciences ought to seek reconciliation and jus 
tification ; by this promise, they ought to sustain themselves, 
..q and (>e confident, that, for Christ s sake, because of his 
promise, they have a gracious God. Thus works can 
never render a conscience pacified ; but only the promise can . 
If, therefore, justification and peace of conscience, must be sought 61 
elsewhere, than in love and works, love and works do not jus 
tify, although they are virtues and pertain to the righteousness 
of the Law, in so far as they are a fulfilling of the Law. So 
far also this obedience of the Law justifies by the righteous 
ness of the Law. But this imperfect righteousness of the Law, 
is not accepted by God, unless on account of faith. Accord 
ingly, it does not justify, i. e. it neither reconciles, nor regen 
erates, nor by itself renders us accepted before God. 1 

From this, it is evident 2 that "we are justified before God 61 
by faith alone," because by faith alone we receive remission of 
sins and reconciliation or justification is a matter promised for 
Christ s sake, aud not for the sake of the Law. Therefore, it 
is received by faith alone, although when the Holy Ghost is 
given, the fulfilling of the Law follows. 

[B. Reply to the arguments of the, adversaries.] 

Moreover when the grounds of this case have been under- 62 
stood, viz. the distinction between the Law and the promises or 
the Gospel, it will be easy to resolve the difficulties to which 
the adversaries object. For they cite passages concerning the 
Law and works, and omit passages concerning the promises. 
But a reply can at once be made to all opinions concerning the 63 
Law, viz. that the Law cannot be observed without Christ, and 
that if civil works are wrought without Christ, they do not 
please God. Wherefore when works are commended, it is 
necessary to add that faith is required, that they are commended 
on account of faith, that they are the fruits and testimonies of 
faith. 8 

1 German omits \\ 54-60. 

J Var : From all these things it is sufficiently apparent that faith alone 
justifies, i. e. first, it obtains the remission of sins and reconciliation for 
Christ s sake, and that faith alone regenerates (for by faith alone the Holy 
Ghost is conceived) ; secondly, that this inchoate fulfilling of the Law 
does not by itself please before God. 

8 The Var. adds : What can be expressed more simply than this our 
doctrine ? For it is necessary that the benefits of Christ be recognized in 
order to distinguish the promises from the Law. 



Oa. HI., ART. VI. LOVE AND FULFILLING OF THE LAW. lib 

A tibiguous and dangerous cases produce many and various 64 
solu ions. For the judgment of the ancient poet is true : 

"An unjust cause, being in itself sick, requires skilfully applied remedies." 

But in just and sure cases, one or two explanations derived 
from the sources, correct all things that seem to offend. This 
occurs also in this case of ours. For the rule which we have 
just recited, explains all the passages that are cited concerning 
the Law and works. For we acknowledge that Scripture 6 5 
teaches in some places the Law, and in other places the Gospel 
or the gratuitous promise of the remission of sins for Christ s 
sake. But our adversaries absolutely abolish the free promise, 
when they deny that faith justifies, and teach that, for the sake 
of love and of our works, we receive remission of sins and 
reconciliation. ^ If the remission of sins would depend upon 66 
J2Q the condition of our works, it would be altogether uncer 
tain. 1 Therefore the promise will be abolished. Hence 67 
we refer godly minds to the consideration of the promises, both 
concerning the free remission of sins, and concerning reconcilia 
tion, which we teach occurs through faith in Christ. After 
wards, we add also the doctrine of the Law. 2 And it is neces 
sary to divide these things aright, as Paul says, 2 Tim. 2:15. 
We must see what Scripture ascribes to the Law, and what to 
the promises. For it praises works in such a way, as not to 
remove the free promise. 3 

For good works are to be done on account of God s com- 68 
mand, 4 likewise for the exercise of faith, and on account of con 
fession and giving of thanks. For these reasons, good works 
ought necessarily to be done, which, although they are done In 
flesh not as yet entirely renewed, that retards the movements 
of the Holy Ghost, and imparts some of its uncleanness ; yet, 
on account of Christ, they are holy, divine works, sacrifices, 
and acts pertaining to the government of Christ, who thus dis 
plays his kingdom before this world. For in these he sancti 
fies hearts, and represses the devil, and in order to retain the 
Gospel among men, openly opposes to the kingdom of the devil 
the confession of saints, and, in our weakness, declares his 
power. The dangers, labors and sermons of the Apostle Paul, 69 
of Athanasius, Augustine and the like, who taught the 

1 Var. adds : For we never do sufficient works. 

1 The Var. continues : Not that by the Law we merit the remission of 
sins, or that for the sake of the Law we are accounted righteous, and not 
for Christ s sake, but because God requires good works ; for it is necessary 
wisely to divide aright the Law and the promises. 

* Var. adds : So as not to remove Christ. 

4 \\ 68-81 are treated much more briefly in the Var. and Ger. 



M6 THE APOLOGY OF THE AUGSBURG CONFESSION 

churches, are holy works, are true sacrifices acceptable to God, 
are contests of Christ through which he repressed the devil, 
and drove him from those who believed. David s labors, in ;c 
waging wars, and in the administration of the state, are holy 
works, are true sacrifices, are contests of God, defending the 
people who have the word of God against the devil, in order 
that the knowledge of God may not be entirely extinguished 
on earth. We think thus also concerning every good work in 71 
the humblest callings, and in private persons. Through these 
works, Christ celebrates his victory over the devil, just as the 
distribution of alms by the Corinthians (1 Cor. 16:1) was a 
holy work, and a sacrifice and contest of Christ against the 
devil, who labors that nothing may be done for the praise of 
God. To disparage such works, the confession of doctrine, 72 
affliction, works of love, mortifications of the flesh, would be 
indeed to disparage the outward government of Christ s king 
dom among men. 

Here also we add, concerning rewards and merits. We teach 73 
that rewards have been oifered and promised to the works of 
believers. We teach that good works are meritorious, not for 
the remission of sins, for grace or justification (for these we 
obtain only by faith), but for other rewards, bodily and spir 
itual, in this life, and after this life, because Paul says (1 Cor. 
3:8): " Every man shall receive his own reward, according to 
his own labor." There will, therefore, be different rewards -4 
according to different labors. But the remission of sins is 
alike and equal to all, just as Christ is one, and is offered freely 
to all who believe that, for Christ s sake, their sins are remitted. 
Therefore, the remission of sins and justification are received 
only by faith, and not on account of any works, as is evident 
in the terrors of conscience, because none of our works can be 
opposed to God s wrath, as Paul clearly says (Rom. 5:1): 
" Being justified by faith, we have peace with God through 
our Lord Jesus Christ, by whom also we have access by faith," 
etc. 

But because faith makes sons of God, it also makes co-heirs 75 
with Christ. Therefore, because by our works we do not merit 
justification, through which we are made sons of God, and cc- 
heirs with Christ, we do not, by our works, merit eternal life ; 
for faith obtains this, because faith justifies us and renders God 
propitious. But the justified are destined for eternal life, accord 
ing to the passage (Rom. 8 : 30) : " Whom he justified, them he 
also glorified." Paul (Eph. 6 : 2) commends to us the com- 76 
mandment concerning honoring parents, by mention of the 
reward which is added to that commandment, where he does 
not mean that obedience to parents justifies us before God ; but 
that, when it occurs in those who have been justified, it merits 






CH. Itl, ART. VI. LOVE AND FULFILLING OF THE LAW. l 

ither great rewards. Yet God exercises his saints variously, 77 
and often defers the rewards of the righteousness of works, in 
order that they may learn not to trust in their own righteous 
ness, and may learn to seek the will of God rather than the 
rewards ; as appears in Job, in Christ and other saints. And 
of this, many psalms teach us, which console us against the 
happiness of the wicked, as Ps. 37 : 1 : " Neither be thou 
tmvious." And Christ says (Matt. 5:10): " Blessed are they 
which are persecuted for righteousness 7 sake ; for theirs is the 
kingdom of heaven." By these praises of good works, believ- 78 
ers are undoubtedly moved to do good works. Meanwhile, the 79 
doctrine of repentance is also proclaimed against the godless, 
whose works are wicked ; and the wrath of God is displayed, 
how it threatens all who do not repent. We therefore praise 80 
and require good works, and show many reasons why they 
ought to be done. 

Thus of works Paul also teaches when he says (Rom. 4 : 9 
<jq.) that Abraham received circumcision, not in order that by 
this work he might be justified ; for, by faith, he had already 
attained it, that he was accounted righteous. But circumcision 
was added, in order that he might have in his body a written 
rfign, admonished by which he might exercise faith, and by 
which also he might confess his faith before others, and, by his 
testimony, might invite others to believe. 

"By faith, Abel offered unto God a more excellent sacrifice." 81 
Because, therefore, he was just by faith, the sacrifice which he 
made was pleasing to God ; not, that, by this work, he merited 
the remission of sins and grace, but that he exercised his faith 
and showed it to others, in order to invite them to believe. 

Although, in this way, good works ought to follow faith, 82 
men who cannot believe and be sure that for Christ s sake they 
are freely forgiven, and that freely for Christ s sake they have 
a reconciled God, employ works far otherwise. When they see 
the works of saints, they judge in a human manner that saints 
have merited the remission of sins and grace through these 
works. Accordingly they imitate them, and think that through 
similar works they merit the remission of sins and grace; they 
think that through these works they appease the wrath of 
God, and, attain that, for the sake of these works, they are 
accounted righteous. This godless opinion concerning works 83 
we condemn. In the first place, because it obscures the glory 
of Christ, when men offer to God these works, as a price and 
propitiation. This honor, due to Christ alone, is ascribed to 
our works. Secondly, they nevertheless do not find, in these 
works, peace of conscience, but, in true terrors, heaping up 
works upon works, they at length despair, because they find no 
work sufficiently pure. [Germ, adds: Sufficiently important 



118 THE APOLOGY OF THE AUGSBURG CONFESSION. 

and precious to propitiate God, to obtain with certainty eternal 
life, in a word, to tranquillize and pacify the conscience.] The 
Law always accuses, and produces wrath. Thirdly, Such per 
sons never attain the knowledge of God ; for, as in anger they 
22 fl e(i from God, who judges and afflicts them, they never 

believe that they are heard. But faith manifests the pres- 84 
}nce of God, since it is certain that God freely forgives and 
hears. 

Moreover this godless opinion concerning works always 8 5 
has existed in the world. The heathen had sacrifices, derived 
from the fathers. They imitated their works. Their faith 
they did not retain ; but thought that the works were a pro 
pitiation and price, on account of which God would be recon 
ciled to them. The people, in the Law, imitated sacrifices with 86 
the opinion, that by means of these works, they would appease 
God, so to say, ex opere operate. We see here how earnestly the 
prophets rebuke the people. Ps. 50 : 8 : "I will not reprove 
thee for thy sacrifices." And Jer. 7 : 22 : "I spake not unto 
your fathers, concerning burnt-offerings." Such passages con 
demn not works, which God certainly had commanded as out 
ward exercises in this government; but they condemn the god 
less opinion according to which they thought that by these 
works they appeased the wrath of God, and thus cast away 
faith. And because no works pacify the conscience, new 87 
works, in addition to God s commands, were from time to time 
devised [with wicked conscience, as we have seen in the 
Papacy], The people of Israel had seen the prophets sacrifi 
cing on high places [and in groves]. Besides the examples of 
the saints especially move the minds of those hoping by similar 
works to obtain grace just as these saints obtained it. [But the 
saints believed.] Wherefore, the people began, with wonderful 
zeal, to imitate this work, in order that by such a work 1 they 
might merit remission of sins, grace and righteousness. But 
the prophets sacrificed on high places, not, that by these works 
they might merit the remission of sins and grace, but because 
on these places they taught and accordingly presented there a 
testimony of their faith. The people had heard that Abraham 88 
had sacrificed his son. Wherefore they also, in order to appease 
God by a most cruel and difficult work, put to death their sons. 
But Abraham did not sacrifice his son, with the opinion, that 
this work was a price and propitiatory work, for the sake of 
which he was accounted righteous. Thus in the Church, the 89 
Lord s Supper was instituted, that by remembrance of the 
promises of Christ, of which we are admonished in this sign, 
faith might be strengthened in us, and we might publicly con- 

1 Var. : They might appease the wrath of God. 



CH. m., ABT. VI. LOVE AND FULFILLING OF THE LAW. 1 19 

fess our faith, and proclaim the benefits of Christ, as Paul says 
(1 Cor. 11 : 26) : "As often as ye eat this bread, and drink this 
cup, ye do show the Lord s death/ 7 etc. But our adversaries 
joo contend that the mass is a work that justifies us ex opere 
operato, and removes the guilt and liability to punishment 
in those for whom it is celebrated ; for thus writes Gabriel. 

Anthony, Bernard, Dominions, Franciscus and other holy 90 
Fathers selected a certain kind of life either for the sake of 
study [of more readily reading the Holy Scriptures] or othei 
useful exercises. In the mean time they believed that by faith, 
they were accounted righteous for Christ s sake, and that God 
was gracious to them, not on account of those exercises of their 
own. But the multitude since then has imitated not the faith 
of the Fathers, but their example without faith, in order that, 
by such works, 1 they might merit the remission of sins, grace 
and righteousness ; they did not believe that they received these 
freely on account of Christ as Propitiator. Thus the world c / 
judges of all works, that they are a propitiation, by which God 
is appeased ; that they are a price, because of which we are 
accounted righteous. It does not know that Christ is Propitia 
tor ; it does not know that by faith we freely attain, that we 
are accounted righteous for Christ s sake. And, nevertheless, 
since works cannot pacify the conscience, others are continually 
chosen, new rites are performed, new vows made, and new 
orders of monks formed, beyond the command of God, in order 
that some great work may be sought for, which may be set over 
against the wrath and judgment of God. 

Contrary to Scripture, the adversaries hold these godless 92 
opinions concerning works. But to ascribe to our works these . 
things, viz. that they are a propitiation, that they merit the 
remission of sins and grace, that for the sake of these and not 
by faith for the sake of Christ as Propitiator, we are accounted 
righteous before God, what else is this but to deny Christ the 
honor of Mediator and Propitiator? Although, therefore, we 93 
believe and teach that good works must necessarily be done 
(for the inchoate fulfilling of the Law ought to follow faith), 
nevertheless we ascribe to Christ his own honor. We believe 



1 Var. (and Germ.) : In order that for the sake of these works, tliey 
*iight be accounted righteous before God. The human mind thus errs 
concerning works, because it does not understand the righteousness of 
faith. And this error the Gospel reproves, which teaches that men are 
accounted righteous not for the sake of the Law, but for the sake of 
Christ alone. Christ, however, is apprehended by faith alone; where 
fore, we are accounted righteous by faith alone for Christ s sake. But 
the adversaries present in opposition a passage from Corinthians, etc, 
( 97). 



120 THE APOLOGY OF THE AUGSBUEG CONFESSION. 

and teach that, by faith for Christ s sake, we are accounted 
righteous before God, that we are not accounted righteous 
because of works without Christ as Mediator, that by works 
we do not merit the remission of sins, grace and righteousness, 
that we cannot set our works over against the wrath and justice 
of God, that works cannot overcome the terrors of sin, but 
that the terrors of sin are overcome by faith alone, that only 
Christ the Mediator is to be presented by faith against the 
wrath and judgment of God. If any one think differently, he 9* 
does not give Christ due honor, who has been set forth that he 
might be a Propitiator, that through him we might have access 
to the Father. We are speaking now of the righteousness, 95 
through which we treat with God, not with men, but by which 
we apprehend grace and peace of conscience. Conscience, how- 96 
ever, cannot be pacified before God, unless by faith alone, 
which is certain that God for Christ s sake is reconciled to us, 
according to Rom. 5:1: " Being justified by faith, we have 
peace ;" because justification is only a matter freely promised 
for Christ s sake, and therefore is always received before God 
by faith alone. 1 

Now, then, we will reply to those passages, which the adver- 9 ; 
saries cite, in order to prove that we are justified by love and 
works. From Corinthians (1 Cor. 13 : 2), they cite: "Though 
I have all faith, etc., and have not charity, I am nothing." And 
24 here they triumph greatly. Paul testifies to the entire 

: Church, they say, that faith alone does not justify. But 98 
a reply is easy, since we have shown above what we hold con 
cerning love and works. This passage of Paul requires love. 
We also require this. For we have said above, 2 that renewal 
and the inchoate fulfilling of the Law, ought to exist in us, 
according to Jer. 31 : 33 : "I will put my Law in their inward 
parts and write it in their hearts." If any one should cast 
away love, even though he should have great faith, yet this 
faith he will not retain, for he does not retain the Holy Ghost 
[he becomes cold and is now again fleshly, without Spirit and 
faith ; for the Holy Ghost is not where Christian love and other 
fruits of the Spirit are not]. Nor indeed does Paul in this 99 
passage treat of the mode of justification, but he writes to those 
who, although they have been justified, should be urged to 
bring forth good fruits, lest they may lose the Holy Ghost. 
The adversaries, furthermore, treat the matter in reverse order. uw 
They cite this one passage, in which Paul teaches concerning 
fruits; they omit very many other passages, in which in a 
regular order he discusses the mode of justification. They 
always add a correction to the other passages, which treat of 

1 g 92-95 omitted in German. \ 15 sqq. 



CH. III., ART. VI. LOVE AND FULFILLING OF THE LAW. 12] 

faith, viz. that they ought to be understood as applying to 
fides formata. 1 Here they add no correction, that there is 
also need of the faith that holds that we are accounted right 
eous for the sake of Christ as Propitiator. Thus the adver 
saries exclude Christ from justification, and teach only a right 
eousness of the Law. 

But let us return to Paul. No one can infer anything more -01 
from this text than that love is necessary. This we Confess. 
So also not to commit theft is necessary. But the reasoning 
will not be correct, if some one would desire to frame thence 
an argument such as this : " Not to commit theft, is necessary. 
Therefore, not to commit theft, justifies." Because justification 
is not the approval of a certain work, but of the entire person. 
Hence this passage from Paul does not contradict us ; only the 
adversaries must not in imagination add to it whatever they 
please. For he does not say that love justifies, but : ["and if I 
have not love"] "I am nothing," viz. that faith, however 
great it may have been, is extinguished. He does not say, 
that love overcomes the terrors of sin and of death, that we 
can set our love over against the wrath and judgment of God, 
that our love satisfies God s Law, that, without Christ as Pro 
pitiator, we have access, by our love, to God, that, by our love, 
we receive the promised remission of sins. Paul says nothing 
of this. He does not, therefore, think that love justifies ; be 
cause we are justified only when we apprehend Christ as Pro 
pitiator, and believe that, for Christ s sake, God is reconciled 
to us. Neither, with the omission of Christ as Propitiator, is 
justification even to be dreamed of. 2 If there be no need of 102 
Christ, if, by our love, we can overcome death, if by our love, 
without Christ, as Propitiator, we have access to God, our ad 
versaries may remove the promise concerning Christ, and abol- 
^25 ish the Gospel. 3 The adversaries corrupt very many pas- 103 

sages, because they bring to them their own opinions, and 
do not derive the meaning from the passages themselves. For 
what difficulty is there in this passage, if we remove the inter 
pretation which the adversaries, who do not understand what 
justification is or how it occurs [what faith is, what Christ is, 
or how a man is justified before God], of their own accord, 
attach to it? The Corinthians, being justified before, had 
received many excellent gifts. In the beginning they glowed 
with zeal, just as is generally the case. Then dissensions [fac- 

1 Formula of Concord, Sol. Dec. iii. : g 43, p. 620. 

" |g 99-102, much briefer in Germ. 

1 Var. : Which teaches that we have access to God through Christ as 
Propitiator, and that we are accepted not for the sake of our fulfilling of 
the Law, but for Christ s sake (71). 
IS 



THE APOLOGY OF THE AUGSBUKG CONFESSION. 

tions and sects] began to arise among them, as Paul indicates ; 
they began to dislike good teachers. Accordingly Paul re 
proves them, recalling them to offices of love. Although these 
are necessary, yet it would be foolish to imagine that works of 
the Second Table, through which we have to do with man and 
not properly with God, justify us. But, in justification, we 
have to treat with God ; his wrath must be appeased, and con 
science must be pacified with respect to God. None of these 
occur through the works of the Second Table. 

But they object, that love is preferred to faith and hope. 104 
For Paul says (1 Cor. 13 : 13) : " The greatest of these is 
charity." Now, it is in accordance with this, that to justify 
is the greatest and the chief virtue. Although Paul, in this 105 
passage, properly speaks of love towards one s neighbor, and 
indicates that love is the greatest, because it has most fruits. 
Faith and hope have to do only with God ; but love has infi 
nite offices externally towards men. [Love goes forth upon 
earth among the people, and does much good, by consoling, 
teaching, instructing, helping, counselling privately and pub 
licly.] Nevertheless we grant to the adversaries that love to 
wards God and our neighbor is the greatest virtue, because 
the chief commandment is this : " Thou shalt love the Lord 
.hy God " (Matt. 22 : 37). But how will they infer thence 
that love justifies? The greatest virtue, they say, justifies. 
By no means. For just as even the greatest or first Law does 106 
not justify, so also the greatest virtue of the Law does not 
justify. 1 But that virtue justifies which apprehends Christ, 
which communicates to us Christ s merits, by which we receive 
grace and peace from God. 2 But this virtue is faith. For as 
it has been often said, 3 faith is not only knowledge, but much 
rather to wish to receive or apprehend those things, which are 
offered in the promise concerning Christ. Moreover this obe- 107 
dience towards God, viz. to wish to receive the offered prom 
ise, is no less a divine service, XaTpeia* than is love. God 
wishes us to believe him, and to receive from him blessings, 
and this he declares to be true divine service. 
12fi But the adversaries ascribe justification to love, because 108 

they everywhere teach and require the righteousness of 
the Law. For we cannot deny that love is the highest work 

1 Var. adds : For there is no law which accuses us more, and causes our 
conscience to be more enraged with God s judgment, than this supreme 
Law : " Thou shalt love the Lord thy God with thy whole heart." For 
who of the saints, except Christ, dared to boast that he had satisfied this 
Law? Therefore the virtue of the Law does not justify, but that virtue. 
etc. * From here to \ 109 the treatment in Germ, and Var. is briefer. 

See 48. 4 See \ 49. 






CH. TIL, ART. VI. LOVE AND FULFILLING OF THE LAW. 123 

of the Law. And human wisdom looks into the Law, and 
seeks in it justification. Accordingly the scholastic doctors, 
great and talented men, proclaim this as the highest work of 
the Law, and ascribe to this work justification. But deceived 
by human wisdom, they did not look upon the uncovered, but 
upon the veiled face of Moses, just as the Pharisees, philos 
ophers, Mahometans. 1 But we preach the foolishness of the 109 
Gospel, in which another righteousness is revealed, viz, that 
for the sake of Christ, as Propitiator, we are accounted right 
eous, when we believe that, for Christ s sake, God has been 
reconciled to us. Neither are we ignorant how far distant this 
doctrine is from the judgment of reason and of the Law. 
Nor are we ignorant that the doctrine of the Law concerning 
love, is much more specious; for it is wisdom. But we- are 
not ashamed of the foolishness of the Gospel. For the sake 
of Christ s glory, we defend this, and beseech Christ, by his 
Holy Ghost, to aid us, that we may be able to make this clear 
and manifest. 

The adversaries, in the Confutation, have also cited against no 
us Col. 3:14: "Charity which is the bond of perfectness." 
From this, they infer, that love justifies, because it renders 
men perfect. Although a reply concerning perfection could 
here be made in many ways, yet we will simply recite the 
meaning of Paul. It is certain that Paul spoke of love to 
wards one s neighbor. Neither must we indeed think that 
Paul would ascribe either justification or perfection to the 
works of the Second Table, rather than to those of the First. 
And if love render men perfect, there will then be no need of 
Christ as Propitiator, 2 for faith apprehends Christ only as Pro 
pitiator. This, however, is far distant from the meaning of 
Paul, who never suffers Christ to be excluded as Propitiator. 
Therefore he speaks not of personal perfection, but of them 
integrity common to the Church [concerning the unity of the 
Church, and the word which they interpret as perfection, 
means nothing else than to be not rent]. For, on this ac 
count, he says that love is a bond or connection, to signify 
that he speaks of the binding and joining together with each 
other, of the many members of the Church. For, just as 
in all families and in all states, concord should be nourished 
by mutual offices, and tranquillity cannot be retained, unless 

1 See Art. xv. : 18, p. 208. 

* Var. (and Germ.): Moreover Paul teaches that w are accepted on 
account of Christ, and not on account of the fulfilling of the Law ; for 
the fulfilling of the Law is not perfect. Therefore since he elsewhere 
manifestly denies us perfection, it is not to be thought that he speaks here 
of personal perfection. 



124 THE APOLOGY OF THE AUGSBURG CONFESSION. 

men keep secret and forgive certain mistakes among them 
selves ; so Paul commands that love exist in order that it may 
in the Church preserve concord, bear with the harsher man 
ners of brethren as there is need, keep secret certain less seri 
ous mistakes, prevent the Church from flying apart into vari 
ous schisms ; and enmities and factions and heresies, from aris 
ing from the schisms. 
J27 For concord must necessarily be rent asunder whenever na 

either the bishops impose [without cause] upon the people 
heavier burdens, or have no respect to weakness in the people. 
And dissensions arise when the people judge too severely 
[quickly censure and criticise] concerning the conduct [life 
and walk] of teachers [bishops or preachers], or despise the 
teachers because of certain less serious faults ; for then both 
another kind of doctrine and other teachers are sought after. 
On the other hand, perfection, i. e. the integrity of the Church, 113 
is preserved, when the strong bear with the weak, when the 
people take in good part some faults in the conduct of their 
teachers [have patience also with their preachers], when the 
bishops make some allowances for the weakness of the people 
[know how to exercise forbearance to the people, according to 
circumstances, with respect to all kinds of weaknesses and 
faults]. Of these precepts of equity, the books of all the 1 14 
wise are full, so that, in every-day life, we make many allow 
ances, for the sake of common tranquillity. And of this, Paul 
frequently teaches both here and elsewhere. Wherefore the 
adversaries argue indiscreetly from the term " perfection," that 
love justifies ; while Paul, on the other hand, speaks of com 
mon integrity and tranquillity. And thus Ambrose interprets 
this passage : " Just as a building is said to be perfect or en 
tire, when all its parts are fitly joined together with one an 
other." Moreover, it is disgraceful for the adversaries to pro- i M 
claim so much concerning love while they nowhere exhibit it. 
What are they now doing? They are rending asunder 
churches, they are writing laws in blood, and are proposing 
to the most clement prince the Emperor, that these should be 
promulgated, they are slaughtering priests and other good men, if 
any one have [even] slightly intimated that he does not entirely 
approve any manifest abuse. [They wish all dead who say a 
single word against their godless doctrine.] These things are 
not consistent with those encomiums of love, which if the ad 
versaries would follow, the churches would be tranquil and 
the state have peace. For these tumults would be quieted, if 
the adversaries would not insist with too much earnestness 
upon certain traditions, useless for godliness, most of which 
not even those very persons who most earnestly defend them, 



CH. III., ART. VI. LOVE AND FULFILLING OF THE LAW. 125 

observe. 1 But they easily forgive themselves, and yet do not 
likewise forgive others, according to the passage in the poet : 
" I forgive myself, Msevius said." But this is farthest distant 116 
from those encomiums of love, which they here recite from 
Paul, nor do they, any more than the walls of the houses, un 
derstand the word upon which they insist. From Peter they 117 
cite also this sentence (1 Pet. 4 : 8) : " Charity shall cover the 
multitude of sins." It is evident that Peter speaks also 

1 of love towards one s neighbor, because he joins this pas 
sage to the commandments, by which he commands that they 
should love one another. Neither could it have come into the 
mind of any apostle, that our love overcomes sin and death, 
that love is the propitiation, on account of which, to the exclu 
sion of Christ as Mediator, God is reconciled ; that love us 
righteousness without Christ as Mediator. For this love, if 
there would be any, would be a righteousness of the Law, 
and not of the Gospel, because the latter promises to us recon 
ciliation and righteousness, if we believe that, for the sake of 
Christ as Propitiator, the Father has been reconciled, and that 
the merits of Christ are bestowed upon us. Peter accordingly 118 
urges us a little before, to come to Christ, that we may be 
built upon Christ. And he adds (1 Pet. 2 : 4-6) : " He that 
believeth on him shall not be confounded." When God judges 
and convicts us, our love does not exempt us from confusion 
[from our works and lives, we truly suffer shame]. But faith 
in Christ liberates us in these fears, because we know that for 
Christ s sake we are forgiven. 

Besides, this sentence concerning love is derived from Prov. 119 
10 : 12, where the antithesis clearly shows how it ought to be 
understood : " Hatred stirreth up strifes ; but love covereth all 
sins." It teaches precisely the same thing as that passage of i?.o 
Paul taken from Colossians, that if any dissensions would 
occur, they should be moderated and settled by considerations 
and forbearance. Dissensions, it says, increase by means of 
hatred, as we often see that from the most trifling offences 
tragedies proceed [from the smallest sparks, a great conflagra 
tion arises]. Certain trifling offences occurred between Caius 
Caesar and Pompey, in which if the one had yielded a very 
little to the other, civil war would not have arisen. But while 
each acted from his own hatred, from a matter of no account 
the greatest commotions arose. And many heresies in the 121 
Church have arisen entirely from the hatred of the teachers. 
Therefore it speaks not concerning a person s own faults, hit 
concerning the faults of others, when it says : " Charity cov 
ereth sins," viz. those of others, and that too among men, i. e. 

1 Germ, omits from here to g 117. 



126 THE APOLOGY OF THE AUGSBUKG CONFESSION. 

even though these offences occur, yet love keeps them out of 
view, forgives, yields and does not carry all tilings to tie ex- 
tremity^of justice. Peter, therefore, does not mean, that love 
merits in God s sight the remission of sins, that it is a pro 
pitiation to the exclusion of Christ as Mediator, that it regen 
erates and justifies, but that it is not morose, harsh, intractable 
owards men, that it keeps out of view some mistakes of its 
20 friends, that it takes in good part even the harsher man 
ners of others, just as the well-known maxim enjoins: 
Be acquainted with, but do not hate the manners of a 
friend." Nor was it without design that the apostle taught 122 
so frequently Concerning this office, what the philosophers call 
Imsixeea, equity. For this virtue is necessary for retaining 
public harmony, which cannot last unless pastors and Churches 
keep out of view and pardon many things. 

From James they cite (2 : 24) : " Ye see then how by works 123 
a man is justified, and not by faith alone. " Nor is any other 
passage supposed to be more contrary to our belief. But the 
reply is easy and plain. If the adversaries do not attach 
their own opinions, concerning the merits of works, the words 
of James have in them nothing that is of disadvantage. But 
wherever there is mention of works, the adversaries add falsely 
their own godless opinions, that by means of good works we 
merit the remission of sins ; that good works are a propitia 
tion and price, on account of which God is reconciled to us ; 
that good works overcome the terrors of sin and of death ; 
that good works are accepted in God s sight on account of their 
goodness, and that they do not need mercy and Christ as Pro 
pitiator. None of all these things came into the mind of 
James, which the adversaries, nevertheless, defend under the 
pretext of this passage of James. 

In the first place, this must be considered, viz. that this pas- 124 
sage is more against the adversaries than against us. For the 
adversaries teach that man is justified by love and works. Of 
faith, by which we apprehend Christ as Propitiator, they say 
nothing. Yea they condemn this faith ; nor do they condemn 
it only in sentences and writings, but also by the sword and 
capital punishments, they endeavor to exterminate it in the 
Church. How much better does James teach who does not 
omit faith, or present love in preference to faith, but retains 
faith, so that, in justification, Christ may not be excluded as 
Propitiator ! Just as Paul also, when he treats of the sum 
of the Christian life, includes faith and love, 1 Tim. 1:5: 
" The end of the commandment is charity out of a pure heart, 
and of a good conscience, and of faith unfeigned." 
130 Secondly, the subject itself declares that here such 125 
works are spoken of, as follow faith, and show that faith 



CH. HI., ART. VI, LOVE AND FULFILLING OF THE LAW. 127 

is not dead, but living and efficacious in the heart. James, 
therefore, did not believe that by good works we merit the re 
mission of sins, and grace. For he speaks of the works of 
those who have been justified, who have already been recon 
ciled and accepted, and have obtained remission of sins. 
Wherefore the adversaries err, when they argue hence that 
James teaches that we merit remission of sins and grace by 
good works, and that by our works we have access to God, 
without Christ as Propitiator. 

Thirdly, James has spoken shortly before concerning rogen- 1*6 
eration, viz. that it occurs through the Gospel. For thus he 
says (1:18): " Of his own will, begat he us with the word of 
truth, that we should be a kind of first-fruits of his creatures." 
When he says that we have been born again by the Gospel 
he teaches that we have been born again and justified by faith. 
For the promise concerning Christ is apprehended only by 
faith when we set it over against the terrors of sin and of 
death. James does not, therefore, think that we are born 
again by our works. 

From these things, it is clear that James does not contra- 127 
diet us, who when he censured idle and secure minds that im 
agine that they have faith, although they do not have it, made 
a distinction between dead and living faith. He says that that 128 
is dead which does not bring forth good works [and fruits of 
the Spirit, obedience, patience, chastity, love]; he says that 
that is living, which brings forth good works. Furthermore, 
we have frequently already shown what we term faith. For 
we do not speak of inoperative knowledge [that merely the 
history concerning Christ should be known], such as devils 
have, but of faith which resists the terrors of conscience and 
cheers and consoles terrified hearts [the new light and power, 
which the Holy Ghost works in the heart, through which we 
overcome the terrors of death, of sin, etc.]. Such faith is 129 
neither an easy matter as the adversaries dream, nor a human 
power [thought which I can form for myself], but a divine 
power, by which we are quickened and by which we overcome 
the devil and death. Just as Paul says to the Colossians 
(2 : 12), that faith is efficacious through the power of God, 
and overcomes death : " Wherein also ye are risen with him 
through the faith of the operation of God." Since this faith 
is a new life, it necessarily produces new movements and works. 
[Because it is a new light and life in the heart, whereby we 
obtain another mind and spirit, it is living, productive and 
rich in good works.] Accordingly James is right in denying 
that we are justified by such a faith as is without works. 
When he says that we are justified by faith and works, he 130 
certainly does not say that we are born again by works. 



i 28 THE APOLOGY OF THE AUGSBUlx > CONFESSION. 

Neither does he say this, that Christ is paitly our Propitiator, 
.0-1 and our works are partly our propitiation. Neither does 
he describe the mode of justification, but only of what 
nature the just are, after they have been already justified and 
regenerated. [For he is speaking of works which should fol 
low faith. There it is well said : He who has faith and good 
works is righteous ; not indeed on account of the works, but 
for Christ s sake through faith. And as a good tree should 
bring forth good fruit, and yet the fruit does not make the tree 
good ; so good works must follow the new birth, although they 
do not make man accepted before God ; but as the tree musi 
first be good, so also must man be first accepted before God by 
faith for Christ s sake. The works are too insignificant to ren 
der God gracious to us for their sake, if he were not gracious 
to us for Christ s sake. Therefore James does not contradict 
St. Paul, and does not say that by our works we merit, etc.] 
And to be justified signifies here not that from a wicked man 131 
a righteous man be made, but to be pronounced righteous in a 
forensic sense; 1 as also in the passage (Rom. 2:13): "The 
doers of the Law shall be justified." As, therefore, these 
words : " The doers of the Law shall be justified," contain 
nothing contrary to our doctrine, so too we believe concerning 
the words of James : " By works a man is justified, and not 
by faith alone," because men having faith and good works, are 
certainly pronounced righteous. For, as we have said, the 
good works of saints are righteousness, and please on account 
of faith. For James commends only such works as faith pro 
duces, as he testifies when he says of Abraham (2 : 21) : " Faith 
wrought with his works." In this sense, it is said: "The 
doers of the Law are justified," i. e. they are pronounced 
righteous who from the heart believe God, and afterwards 
have good fruits, which please .him on account of faith, and 
accordingly are the fulfilment of the Law. These things so 132 
simply spoken contain nothing erroneous, but they are dis 
torted by the adversaries, who arbitrarily attach to them god 
less opinions. For it does not follow hence that works merit 
the remission of sins ; that works regenerate hearts ; that works 
are a propitiation ; that works please without Christ as Pro 
pitiator ; that works do not need Christ as Propitiator. James 
says nothing of these things, which, nevertheless, the adver 
saries shamelessly infer from the words of James. 

Certain 2 other passages concerning works are also cited 1 33 
against us. Luke 6 : 37 : " Forgive and ye shall be for- 



^ee Art. iv 

1 In Germ, and Var. l\ 133-155 are treated at less length, and in dif- 
Arent order. 



CH. III., ART. VI. LOVE AND FULFILLING OF THE LAW. 129 

given." Isa. 58 : 7 [9] : " Is it not to deal thy bread to the 
hungry? .... then shalt thou call, and the Lord will an 
swer." Dan. 4 : 24 [27] : " Break off thy sins, by showing 
mercy to the poor." Matt. 5:3: " Blessed are the poor in 
spirit ; for theirs is the kingdom of heaven ;" and v. 7 : 
"Blessed are the merciful; for they shall obtain mercy." 
Even these passages would contain nothing contrary to us, if 134 
the adversaries would not falsely attach something to them. 
For they contain two things : The one is a preaching either 
of the Law or of repentance, which not only convicts those 
ioing wrong, but also enjoins them to do what is right ; the 
other is a promise which is added. Nor indeed is it said that 
sins are remitted without faith, or that works themselves are 
a propitiation. Moreover in the preaching of the Law, these 135 
two things ought always to be understood, viz. : First that the 
j^aw cannot be observed, unless we have been regenerated by 
faith in Christ, just as Christ says (John 15: 5): "Without 
.00 m e ye can do nothing." Secondly, and though at most 

some external works can be done, this general judgment : 
u Without faith it is impossible to please God," which inter 
prets the whole Law, must be retained ; and the Gospel must 
also be retained, that " through Christ we have access to the 
Father" (Heb. 10 : 19 ; Rom. 5 : 2). 

For it is evident that we are not justified by the Law. 136 
Otherwise why would there be need of Christ or the Gospel, 
if the preaching of the Law alone would be sufficient ? Thus 
in the preaching of repentance, the preaching of the Law, or 
the Word convicting of sin, is not sufficient, because the Law 
tvorks wrath, and only accuses, only terrifies consciences, be- 
tause consciences never are at rest, unless they hear the voice 
of God, in which the remission of sins is clearly promised. 
It is accordingly necessary that the Gospel be added that, for 
Christ s sake, sins are remitted, and that we obtain remission 
of sins by faith in Christ. If the adversaries exclude the 
Gospel of Christ from the preaching of repentance, they are 
judged aright to be blasphemers against Christ. 

Therefore, when Isaiah (1:16-18) preaches repentance: 137 
"Cease to do evil; learn to do well; seek judgment, relieve 
the oppressed, judge the fatherless, plead for the widow. 
Come now and let us reason together, saith the Lord ; though 
your sins be as scarlet, they shall be white as snow," the 
prophet thus both exhorts to repentance, and adds the prom 
ise. But it would be foolish to consider in such a sentence 
only the words: "Relieve the oppressed; judge the father 
less." For he says in the beginning: "Cease to do evil," 
where he censures impiety of heart, and requires faith. 
Neither does the prophet say that through the works : " Re- 
17 



130 THE APOLOGY OF THE AUGSBURG CONFESSION. 

lieve the oppressed, judge the fatherless," they can merit the 
remission of sins ex opere operate, but he commands such 
works as are necessary in the new life. Yet in the mean 
time, he means that the remission of sins is received by faith, 
and accordingly the promise is added. Thus we must regard 138 
all similar passages. Christ preaches repentance when he says : 
"Forgive," and he adds the promise: "And ye shall be for 
given " (Luke 6 : 37). Nor indeed does he say this, viz. that, 
when we forgive, by this work of ours we merit the remission 
of sins ex opere operato, as they term it, but he requires a new 
life, which certainly is necessary. Yet in the mean time he 
means that the remission of sins is received by faith. Thus 
when Isaiah says (58 : 7) : " Deal thy bread to the hungry," 
he requires a new life. Nor does the prophet speak of this 
work alone, but, as the text indicates, of all repentance ; yet, in 
the mean time, he intends that remission of sins is received 
by faith. For the position is sure, 1 and none of the gates of 139 
hell can overthrow it, that in the preaching of repentance, the 
preaching of the Law is not sufficient ; because the Law works 
wrath and always accuses. But the preaching of the Gospel 
should be added, because thus the remission of sins is granted 
us, if we believe that sins are remitted us for Christ s sake. 
Otherwise why would there be need of the Gospel, why would 
there be need of Christ? This belief ought always to be in 
view, in order that it may be opposed to those, who, Christ 
being cast aside and the Gospel being blotted out, wickedly 
distort the Scriptures to the human opinions, that by our 
works we purchase remission of sins. 

Thus also in the sermon of Daniel (4 : 24), faith is required. \4\. 
[The words of the prophet, which were full of faith and spirit, 
we must not regard as heathenish as those of Aristotle, or any 
other heathen. Aristotle also admonished Alexander that he 
should not use his power for his own wantonness, but for the 
improvement of countries and men. This was written cor 
rectly and well ; concerning the office of king, nothing better 
can be preached or written. But Daniel is speaking to his 
king, not only concerning his office as king, but concerning 
repentance, the forgiveness of sins, reconciliation to God, and 
concerning sublime, great, spiritual subjects which far tran 
scend human thoughts and works.] For Daniel did not mean 
that the king should only bestow alms, but embraces all re 
pentance when he says : " Break off [Redime, Vulg.] thy 
iniquities by showing mercy to the poor," i. e. break off thy 
sins by a change of heart and works. But here also faith is 
required. And Daniel proclaims to him many things conceru- 

1 Of. Formula of Concord, S. D. v. : \\ 11, 12. 



CH. III., ART. VI. LOVE AND FULFILLING OF THE LAW. ~L3J 

ing the worship of the God of Israel alone, and converts the 
king not only to bestow alms, but much more to faith. Foi 
we have the excellent confession of the king concerning the 
God of Israel : " There is no other God that can deliver after 
133 this sort "(Dan. 3:29). Therefore, in the sermon of 
Daniel there are two parts. The one part is that which 
gives commandment concerning the new life, and the works of 
the new life. The other part is that in which Daniel prom 
ises to the king the remission of sins. And this promise of 
the remission of sins, is not a preaching of the Law, but a 
word that is truly prophetical and evangelical, which Daniel 
certainly means to be received in faith. For Daniel knew 141 
that the remission of sins in Christ was promised not only to 
the Israelites, but also to all nations. Otherwise he could not 
have promised to the king the remission of sins. For it is 
not in the power of man, especially amid the terrors of sin, to 
determine, without a sure word of God, concerning God s will, 
that he ceases to be angry. And the words of Daniel speak 
in his own language still more clearly of repentance, and still 
more clearly present the promise: "Redeem thy sins by 
righteousness, and thy iniquities by favors toward the poor." 
These words teach concerning the whole of repentance. For 
they direct him to become righteous, then to do good works, 
to defend, as was the duty of a king, those who are miserable 
against injustice. But righteousness is faith in the heart. 142 
Moreover sins are redeemed by repentance, i. e. the obligation 
or guilt is removed, because God forgives those who repent, as 
it is written in Ez. 18 : 21, 22. Nor are we to infer hence 
that he forgives on account of works that follow, on account 
of alms; but on account of his promise he forgives those who 
apprehend his promise. Neither do any apprehend his prom 
ise, except those who truly believe, and by faith overcome sin 
and death. The regenerate ought to bring forth fruits worthy 
of repentance, just as John says (Matt. 3 : 8). The promise, 
therefore, was added : " So, there will be healing for thy of 
fences " (Dan. 4 : 24). Jerome here adds to the matter a par- 143 
tide of doubt, 1 and in his commentaries contends much more 
unwisely that the remission of sins is uncertain. But let us 
remember that the Gospel certainly promises the remission of 
sins. And to deny that the remission of sins ought certainly 
to be promised, would be to remove the Gospel entirely. Let 
us therefore dismiss Jerome concerning this passage. Al 
though the promise is displayed even in the word " redeem." 
For it signifies that the remission of sins is possible, that sins 
can be redeemed, i. e. that their obligation or guilt can be re- 

1 Jerome translates it : " Perhaps God will remit thy sins." 



132 THE APOLOGY OF THE AUGSBUEG CONFESSION 

moved, or the wrath of God appeased. But our adversaries, 
overlooking the promises, everywhere consider only the^ pre 
cepts, and attach falsely the human opinion, that remission 
occurs on account of works, although the text does not say this, 
but much rather requires faith. 1 For wherever a promise is, 
there faith is required. For a promise cannot be received un 
less by faith. 
m But works meet the sight of men. Human reason 1^4 

naturally admires these, and because it discerns only 
works, and does not understand or consider faith, it dreams 
accordingly that these works merit remission of sins, and jus 
tify. This opinion of the Law inheres by nature in men s 
minds, neither can it be expelled, unless when we are divinely 
taught. But the mind must be recalled from such carnal 145 
opinions to the Word of God. We see that the Gospel and 
the promise concerning Christ, have been presented to us. 
When therefore, the Law is preached, when works are en 
joined, we should not be ashamed of the promise concerning 
Christ. But the latter must first be apprehended, in order that 
we may be able to produce good works, and our works may 
please God, as Christ says (John 15:5): " Without me, ye can 
do nothing." Therefore, if Daniel would have used such 
words as these : " Redeem your sins by repentance," the adver 
saries would take no notice of this passage. But since he has 
actually proclaimed this in other words, the adversaries dis 
tort his words and apply them against the doctrine of grace 
and faith, although Daniel meant most especially to include 
faith. Thus, therefore, we reply to the words of Daniel, that, 146 
inasmuch as he is preaching repentance, he is teaching not only 
of works, but also of faith, as the narrative itself in the con 
text testifies. Secondly, because Daniel clearly presents the 
promise, he necessarily requires faith which believes that sins 
are freely remitted by God. Although therefore in repentance 
he mentions works, yet Daniel does not say that by these works 
we merit remission of sins. For Daniel speaks not only of the 
remission of the punishment; because remission of the pun 
ishment is sought for in vain, unless the heart first receive 
the remission of guilt. Besides if the adversaries understand 147 
Daniel as speaking only of the remission of sins, this passage 
will prove nothing against us ; because it will thus be neces 
sary for even them to confess, that the remission of sin and 

1 The Var. continues : It is philosophical to seek in Daniel s discoursf 
for nothing but an exhortation concerning the proper administration of 
the government ; it is pharisaic to feign that the remission of sins occurs 
because of this work. But it so happens; works naturally meet the 
light, etc. 



CH. III., ART. VI. LOVE AND FULFILLING OF THE LAW. 

free justification precede. Afterwards even we concede that 
the punishments by \vliich we are chastised, are mitigated by 
our prayers and good works, and finally by our entire repent 
ance, according to 1 Cor. 11 : 31 : "For if we would judge 
ourselves, we should not be judged." And Jer. 15:19: 



"If thou return, then will I bring thee again." And Zech. 
1:3: "Turn thee unto me, and I will turn unto you." 
And Ps. (49, Vulg.) 50: 15: "Call upon me in the day of 
trouble." 

Let us, therefore, in all our encomiums upon works, and in 148 
the preaching of the Law, retain this rule : that the Law is 
not observed without Christ. As he himself has said : " With 
out me, ye can do nothing." Likewise that : " Without faith, 
it is impossible to please God " (Heb. 11 : 6). For it is very 
certain that the doctrine of the Law is not intended to remove 
the Gospel, and to remove Christ as Propitiator. And let the 
Pharisees our adversaries be cursed, who so interpret the Law 
as to ascribe the glory of Christ to works, viz. that they are a 
propitiation, that they merit the remission of sins. It follows, 
therefore, always that works are thus praised, because they are 
oc pleasing on account of faith, as works do not please with 
out Christ as Propitiator. "By him we have access to 
God" (Rom. 5 : 2), not by works without Christ as Mediator. 
Therefore, when it is said (Matt. 19:17): "If thou wilt enter 149 
into life, keep the commandments," we must believe that with 
out Christ the commandments are not kept, and without him 
cannot please. Thus in the Decalogue itself, in the First Com 
mandment (Ex. 20 : 6) : " Showing mercy unto thousands of 
them that love me and keep my commandments," the most 
glorious promise of the Law is added. But this Law is not 
observed without Christ. For it always accuses the conscience, 
which does not satisfy the Law, and, therefore, in terror, it flies 
from the judgment and punishment of the Law. " Because 
the Law worketh wrath " (Rom. 4 : 15). Man observes the 
Law, however, when he hears that for Christ s sake God is 
reconciled, even though we cannot satisfy the Law. When by 
this faith, Christ is apprehended as Mediator, the heart finds 
rest, and begins to love God and observe the Law, and knows 
that now, because of Christ, as Mediator, it is pleasing to God, 
even though the inchoate fulfilling of the Law be far from 
perfection, and be very impure. Thus we must judge also 150 
concerning the preaching of repentance. For although in the 
doctrine of repentance, the scholastics have said nothing at all 
concerning faith, yet we think that none of our adversaries is 
BO mad as to deny that absolution is a voice of the Gospel. 1 



1 Of. Apology, Art. xi. : \ 59, p. 1G5. 



134 THE APOLOGY OF THE AUGSBUKG CONFESSION. 

Absolution besides ought to be received by faith, in order that 
it may cheer the terrified conscience. 

Therefore the doctrine of repentance, because it not only 1 5 
commands new works, but also promises the remission of sins, 
necessarily requires faith. For the remission of sins is not 
received unless by faith. Therefore, in those passages that 
refer to repentance, we should always understand that not only 
works, but also faith is required, as in Matt. 6 : 14 : " For if 
ye forgive men their trespasses, your heavenly Father will also 
forgive you." 1 Here a work is required, and the promise of 
the remission of sins is added, 2 which does not occur on ac 
count of the work, but through faith on account of Christ. 
Just as Scripture testifies in many passages. Acts 10 : 43 : 1 5 r 
" To him give all the prophets witness that through his name, 
whosoever believeth in him shall receive remission of sins ;" 
and 1 John 2:12: " Your sins are forgiven you for his name s 
sake ;" Eph. 1:7: "In whom we have redemption through 
his blood, the forgiveness of sins." Although what need is 1 53 
there to recite testimonies ? This utterance itself is peculiar 
to the Gospel, viz. that for Christ s sake, and not for the sake 
of our works, we obtain by faith remission of sins. Our ad 
versaries endeavor to suppress this word of the Gospel, by 
means of distorted passages which contain the doctrine of the 
Law, or of works. For it is true that in the doctrine of re 
pentance, works are required ; because certainly a new life is 
required. But here the adversaries wrongly add that, by such 
works, we merit the remission of sins or justification. And 154 
yet Christ often connects the promise of the remission of sins 
to good works, not because he means that good works are a 
propitiation, for they follow reconciliation ; but for two rea 
sons : One is because good fruits ought necessarily to follow. 
Therefore he admonishes, that, if good fruits do not follow, 
the repentance is hypocritical and feigned. The other reason 
is, because we have need of external 3 signs of so great a prom 
ise, because a conscience full of fear has need of manifold con- 

1 Luther in a copy of the edition of 1531 made the following marginal 
note: We cannot remit, unless it first be remitted to us, and the Holy 
Ghost be sent us. Otherwise it is known as " Forgiving, but not for 
getting." 

1 Var. continues : Nor must we here reason that our net of pardoning 
merits ex opere operato that sins be remitted to us. For Christ does not 
ay this. But just as Christ connects the promise of the remission of 
sins to other sacraments, so also he connects it to good works, etc. 

1 Luther wrote on the margin of the copy sent him by Melanchthon in 
1531 : Internal too ; for when our heart does not convict us, we know that 
*e are the children of God. 



CH. III., ART. VI. LOVE AND FULFILLING OF THE LAW. 135 

eolation. As, therefore, Baptism and the Lord s Supper are 155 
signs that continually admonish, cheer and encourage despond 
ing minds, to believe the more firmly that their sins are for 
given ; so the same promise is written and portrayed in good 
works, in order that these works may admonish us to believe 
the more firmly. And those who produce no good works, do 
not excite themselves to believe, but despise these promises. 
The godly, on the other hand, embrace them, and rejoice that 
they have the signs and testimonies of so great a promise. 
Accordingly they exercise themselves in these signs and testi 
monies. Just as, therefore, the Lord s Supper does not justify 
us ex opere operate without faith, so alms do not justify us 
without faith ex opere operato. 

So also the address of Tobias (4:11) ought to be received : 156 
"Alms free from every sin, and from death." We will not 
say that this is hyperbole, although it ought thus to be re 
ceived, so as not to detract from the praise of Christ, whose 
prerogative it is to free from sin and death. But we must 
recur to the rule that without Christ the doctrine of the Law 
is of no profit. Therefore those alms please God which fol- 157 
low reconciliation or justification, and not those which precede. 
Therefore they free from sin and death, not ex opere operato, 
but, as we have said above concerning repentance, because we 
ought to embrace faith and its fruits, so 1 here we must say 
concerning alms, that this entire newness of life saves [that 
they please God, because they occur in believers]. Alms also 
j are the exercises of faith, which receives the remission of 
sins, and overcomes death, while it exercises itself more 
and more, and in these exercises receives strength. We grant 
also this, that alms merit many favors from God [but they 
cannot overcome death, hell, the devil, sins, and give the con 
science peace (for this must occur alone through faith in 
Christ)], mitigate punishments, and that they merit our de 
fence in the dangers of sins and of death, as we have said a 
little before concerning repentance in general. 

And the address of Tobias, regarded as a whole, shows that 1 5? 
faith is required before alms (4:5): " Be mindful of the Lord 
thy God all thy days." And afterwards (v. 19): "Bless the 
Lord thy God always, and desire of him that thy ways be 
directed." This, however, belongs properly to that faith of 
which we speak, which believes that God is reconciled to it 
because of his mercy, and which wishes to be justified, sancti 
fied and governed by God. But our adversaries, charming 1 59 
men, pick out mutilated sentences, so as to impose upon those 

1 In the Var. and Germ, the discussion from this point to I 158 is in 8 
different order and partly in other words. 



136 THE APOLOGY OF THE AUGSBUKG CONFESSION. 

who are unskilled. Afterwards they attach something from 
their own opinions. Therefore, entire passages are to be re 
quired, because, according to the common precept, it is inequi 
table, when any single clause is presented, to judge or reply, 
unless the entire Law be thoroughly examined. And when 
entire passages have been produced, they very frequently bring 
with themselves an interpretation. 1 

Luke 11 : 41 is also cited in a mutilated form, viz. : " Give ;6c 
alms of such things as ye have ; and behold all things are clean 
unto you." The adversaries are very stupid. For as often as 
we say that to the preaching of the Law, there should be added 
the Gospel concerning Christ, because of whom good works are 
pleasing, they yet everywhere teach that, Christ being excluded, 
justification is merited by the works of the Law. When this 161 
entire passage is produced, it will show that faith is required. 
Christ rebukes the Pharisees who think that they are cleansed 
before God, i. e. that they are justified by frequent ablutions. 
Just as some Pope or other 2 says of the sprinkling of the water 
mingled with salt, that " it sanctifies and cleanses the people ;" 
jind the gloss says that it cleanses from venial sins. Such also 
were the opinions of the Pharisees which Christ reproved, and 
to this feigned cleansing he opposes a double cleanness, the one 
inner, the other outward. He bids them to be cleansed in 
wardly [(which occurs only through faith)], and adds concern 
ing the outward cleanness : " Give alms of such things as y^ 
have; and behold all things are clean unto you." The adver- iJj 
saries do not apply aright the universal particle, " all things "; 
for Christ adds this conclusion to both members : " All things 
will be clean unto you, if you will be clean within, and will 
outwardly give alms." For he indicates that outward cleanness 
is to be referred to works commanded by God, and not to hu 
man traditions, such as the ablutions were at that time, and the 
q7 daily sprinkling of water, the vesture of monks, 3 the dis 
tinctions of food, and similar acts of ostentation are now. 
But the adversaries distort the meaning, by transposing, by 
sophistry, the universal particle to only one part : " All 
things will be clean to those having given alms." Yet Peter i5j 
says (Acts 15:9) that hearts are purified by faith. And when 
this entire passage is regarded, it presents a meaning harmoni- 

1 Var. omits 1 159. 

8 Ascribed falsely to Alexander I. in Gratian s Decretals. 

Var. continues : As if any one would infer : Andrew is present ; there 
fore all the apostles are present. Wherefore in the antecedent, both 
members ought to be joined : Believe and give alms ; thus all things wiU 
r>e pure. For Scripture elsewhere says : " By faith," etc. Wherefore if 
hearts, etc. 






OH. III., ART. VI. LOVE AND FUL^LLLINU O* THE LAW. 137 

ring with the rest of Scripture, that, if the hearts are cleansed, 
and then outwardly alms are added, i. e. all the works of love, 
they are thus entirely clean, i. e. not only within, but also with 
out. In the second place, why is not the entire discourse added 
to it? There are many parts of the reproof, some of which 
give commandment concerning faith, and others concerning 
works. Nor is it the part of a candid reader to pick out the 
commands concerning works, while the passages concerning 
faith are omitted. 1 

Lastly, 2 readers are to be admonished of this, viz. that the 164 
adversaries give the worst advice to godly consciences, when 
they teach that by works the remission of sins is merited, be 
cause conscience in acquiring remission through works cannot 
be confident that a work will satisfy God. Accordingly it is 
always tormented, and continually devises other works, and 
other acts of worship, until it altogether despairs. This course 
is described by Paul, Rom. 4 : 5, where he proves that the 
promise of righteousness is not made because of our works, 
because we could never determine that we had a reconciled 
God. For the Law always accuses. Thus the promise would 
be in vain and uncertain. He accordingly concludes that this 
promise of the remission of sins and of righteousness is re 
ceived by faith, not on account of works. This is the true, 
simple and genuine meaning of Paul, in which the greatest 
consolation is offered godly consciences, and the glory of Christ 
is shown forth, who certainly was given to us for this pur 
pose, viz. that through him we might have grace, righteousness 
and peace. 

Thus far we have reviewed the principal passages which the 165 
adversaries cite against us, in order to show that faith does not 
justify, and that we merit, by our works, remission of sins and 
grace. But we hope that we have shown clearly enough to 
godly consciences, that these passages are not opposed to our 
doctrine ; that the adversaries wickedly distort the Scriptures 
to their opinions ; that the most of the passages which they 
cite have been garbled ; that, while omitting the clearest pas 
sages concerning faith, they only select from the Scriptures 
passages concerning works, and even these they distort ; that 
everywhere they add certain human opinions to that which 

1 Var. : There are some [meaning Erasmus] who interpret : Give alms, 
and all things are clean, etc. as irony. For Christ seems to censure } by 
means of irony, the vain persuasion of the Pharisees, who, although they 
had minds subject to the worst covetousness, meanwhile trusted that by 
giving alms they would be pure demigods. This interpretation is not 
absurd, and has nothing in it that conflicts with Scripture. 

2 In treating $ 164-237, the Var. and Germ, are both briefer and follow 
another order. 

IS 



138 THE APOLOGY OF THE AUGSBUKG CONFESSION. 

the words of Scripture say ; that they teach the Law in such 
a manner as to suppress the Gospel concerning Christ. For 166 
the entire doctrine of the adversaries, is, in part, derived from 
human reason, and, in part, a doctrine of the Law, not of the 
Gospel. For they teach two modes of justification, of which 
the one has been derived from reason, and the other from the 
Law, not from the Gospel, or the promise concerning Christ. 

The former mode of justification 1 with them, is that they 167 
teach that, by good works, men merit grace both de congruo 
and de condigno. This mode is a doctrine of reason, because 
reason, not seeing the uncleanness of the heart, thinks that it 
pleases God thus, if it perform good works, and in addition, 
other works and other acts of worship are constantly devised, 
by men in great peril, against the terrors of conscience. The 
jgg heathen and the Israelites slew human victims, and un 
dertook many other most painful works, in order to ap 
pease God s wrath. Afterwards, orders of monks were de 
vised, and these vied with each other in the severity of their 
observances against the terrors of conscience and God s wrath. 
And this mode of justification, because it is rational, and is 
altogether occupied with outward works, can be understood, 
and to a certain extent be afforded. And to this the canonists 
have distorted the misunderstood Church ordinances, which 
were enacted by the fathers for a far different purpose, namely, 
not, that, by these works, we should seek after righteousness, 
but that, for the sake of mutual tranquillity among men, there 
might be a certain order in the Church. In this manner, they 
also distorted the sacraments, and most especially the mass, 
through which they seek ex opere operato righteousness, grace 
and salvation. 

Another mode of justification 2 is handed down by the scho- i6 
lastic theologians, when they teach that we are righteous 
through a habit infused by God, which is love, and that, aided 
by this habit, we observe the Law of God outwardly and in 
wardly, and that this fulfilling of the Law is worthy of grace 
and of eternal life. This doctrine is plainly the doctrine of 
the Law. For that is true which the Law says : " Thou shalt 
love the Lord thy God," etc. (Deut. 6 : 5.) Thou shalt love 
thy neighbor" (Lev. 19 : 18). Love is, therefore, the fulfill 
ing of the Law. 

But it is easy for a Christian to judge concerning both 169 
modes ; because both modes exclude Christ, and are, therefore, 
to be rejected. In the former, which teaches that our works 
are a propitiation for sin, the impiety is manifest. The latter 

1 Apology, Art. iv., 9, p. 88. 

Apology, Art. iv., 17, sqq., p. 89. 



CH. ttl, ART. VI. LOVE AND FULFILLING OF THE LAW. 139 

mode contains much that is injurious. It does not teach that, 
when we are born again, we avail ourselves of Christ. It does 
not teach that justification is the remission of sins. It does 
not teach that we attain the remission of sins before we love ; 
but falsely represents that we elicit the act of love/ through 
which we merit remission of sins. Nor does it teach that by 
faith in Christ we overcome the terrors of sin and death. It 
falsely represents that, by their own fulfilling of the Law, 
without Christ as Propitiator, men come to God. Afterwards, 
it represents that this very fulfilling of the Law, without 
Christ as Propitiator, is righteousness worthy of grace and 
eternal life, while nevertheless scarcely a weak and feeble 
fulfilling of the Law occurs even in saints. 

But if any one will only reflect upon it, that the Gospel 170 
has not been given in vain to the world, and that Christ has 
not been promised, set forth, has not been born, has not suf 
fered, has not risen again in vain, he will most readily under 
stand that we are justified not from reason or from the Law. 
In regard to justification, we, therefore, are compelled to dis 
sent from the adversaries. For the Gospel shows another 
mode ; the Gospel compels us to avail ourselves of Christ in 
justification ; it teaches that through him, we have access to 
God by faith ; it teaches that we ought to set him as Mediator 
and Propitiator over against God s wrath ; it teaches that, by 
faith in Christ, the remission of sins and reconciliation are re 
ceived, and the terrors of sin and of death overcome. Thus 171 
Paul also says that righteousness is not of the Law, but of the 
promise, in which the Father has promised that he wishes to 
forgive, that for Christ s sake he wishes to be reconciled. This 
promise, however, is received by faith alone, as Paul testifies, 
Rom. 4:13. This faith alone receives remission of sins, jus 
tifies and regenerates. Then love and other good fruits fol 
low. Thus therefore we teach, that man is justified, as we 
have above said, when conscience, terrified by the preaching of 
repentance, is cheered and believes that for Christ s sake it has 
a reconciled God. " This faith is counted for righteousness," 
Rom. 4 : 3, 5. And when in this manner the heart is cheered i?; 
and quickened by faith, it receives the Holy Ghost, who renews 
us, so that we are able to observe the Law ; so that we are able 
to love God and the Word of God, and to be submissive to 
God in afflictions ; so that we are able to be chaste, to love our 
neighbor, etc. Even though these works are far distant from 
the perfection of the Law, yet they please on account of faith, 
by which we are accounted righteous, because we believe that 
for Christ s sake we have a reconciled God. These things arc 

v Apology, Art. ii., 12: Art. iv., \ 9. 



140 THE APOLOGY OF THE AUGSBUKG CONFESSION. 

plain, and in harmony with the Gospel, and can be understood 
by persons of sound mind. And from this foundation, it can 173 
easily be decided wherefore we ascribe justification to faith, and 
not to love ; although love follows faith, because love is the 
fulfilling of the Law. But Paul teaches that we are justified 
not from the Law, but from the promise, which is received 
only by faith. For we neither come to God without Christ as 
Mediator, nor receive remission of bins for the sake of our 
love, but for the sake of Christ. Likewise we are not able to 174 
love God while he is angry, and the Law always accuses us, 
always manifests to us an angry God. .Therefore, by faith we 
must first apprehend the promise, that for Christ s sake the 
Father is reconciled and forgives. Afterwards we begin to 175 
observe the Law. Our eyes are to be cast away from human 
reason, away from Moses upon Christ, and we are to believe 
that Christ has been given for us, in order that, for his sake, 
we may be accounted righteous. In the flesh we never satisfy 
the Law. Thus therefore we are accounted righteous, not on 
account of the Law, but on account of Christ, because his 
merits are granted us, if we believe on him. If any one 176 
therefore has considered these foundations, that we are not 
justified from the Law, because human nature cannot observe 
the Law of God, and cannot love God ; but, that we are jus 
tified from the promise, in which, for Christ s sake, reconcilia- 
jgg tion, righteousness and eternal life have been promised ; 
he will easily understand that justification must neces 
sarily be ascribed to faith, if he only will reflect upon the fact, 
that it is not in vain that Christ has been promised and set 
forth, that he has been born and has suffered and been raised 
again ; if he will reflect upon the fact, that the promise of 
grace in Christ is not in vain, that it was made immediately 
from the beginning of the world, apart from and beyond the 
Law ; if he will reflect upon the fact that the promise should 
be received by faith, as John says (1 Ep. 5 : 10, sq.) : " He 
that believeth not God, hath made him a liar ; because he be 
lie veth not the record that God gave of his Son. And this 
is the record, that God hath given to us eternal life, and this 
life is in his Son. He that hath the Son, hath life; and he 
that hath not the Son of God, hath not life." And Christ 
says (John 8 : 36) : " If the Son therefore shall make you 
free, ye shall be free indeed." And Paul (Rom. 5:2): "By 
whom also we have access to God ;" and he adds : " By faith." 
By faith in Christ, therefore, the promise of remission of sins 
and of righteousness is received. Neither are we justified 
before God, from reason or from the Law. 

These things are so plain, and so manifest that we wonder 177 
that the madness of the adversaries is so great as to call them 



Oft. UI., ART. VI. LOVE AND FULFILLING OF THE LAW. HI 

into doubt. The proof is manifest that, since we are justified 
before God not from the Law, but from the promise, it is 
necessary to ascribe justification to faith. What can be op 
posed to this proof, unless some one wish to abolish the entire 
Gospel, and the entire Christ? The glory of Christ becomes 178 
more brilliant, when we teach that we avail ourselves of him 
fis^ Mediator and Propitiator. Godly consciences see that in 
this doctrine the most abundant consolation is offered to them, 
viz. that th^y ought to believe and most certainly rely upon 
the fact ibft they have a reconciled Father, for Christ s sake, 
and not for he sake of our righteousness ; and that, nevertheless, 
Christ aid. us, so that we are able to observe also the Law. 
Of such b.hssings as these, the adversaries deprive the Church, 175 
when they condemn, and endeavor to efface the doctrine con 
cerning the righteousness of faith. Therefore let all well-dis 
posed nm.ds beware of consenting to the godless counsels of the 
adversaries. In the doctrine of the adversaries concerning 
justification, no mention is made of Christ, and how we ought 
to set him over against the wrath of God ; as though indeed 
we were able to overcome the wrath of God by means of love, 
or to love an angry God. In regard to these things, con- iSc 
science? are left in uncertainty. 1 For if they ought to know 
that thoy have a reconciled God for the reason that they love, 
and that they observe the Law, they must needs always doubt 
whether they ^ have a reconciled God; because they either do 
not notice this love, as the adversaries acknowledge, or they 
certainly feel that it is very small ; and much more frequently 
do th iy feel that they are angry at the judgment of God, who 
suppresses human nature with many terrible evils, with trou 
bles of this life, the terrors of eternal wrath, etc. When, 
therefore, will conscience be at rest, when will it be pacified ? 
When in this doubt, and in these terrors, will it love God ? 
What else is the doctrine of the Law, but a doctrine of despair ? 
And let any one of our adversaries come forward who can 181 
teach us concerning this love, how he himself loves God. 
They do not at all understand what they say ; they only echo, 
just like the walls of a house, the little word " love," without 
understanding it. So confused and obscure is their doctrine, 
it not only transfers the glory of Christ to human works, but 
also leads consciences either to presumption or to despair. But 182 
ours, we hope, is readily understood by pious minds, and 
brings godly and salutary consolation to terrified consciences. 
For as the adversaries fallaciously object that also many wicked 
men and devils believe, we have frequently already said that 
we speak of faith ii) Christ, i. e. of faith in the remission of 



Of. 164; ^ 198-200. 



142 THE APOLOGY OF THE AUGSBURG CONFESSION. 

bins, of faith which truly and heartily assents to the promise 
of grace. This is not brought about without a great struggle 
in human hearts. And men of sound mind can easily judge, 
that the faith which believes that we are cared for by God, and 
that we are forgiven and hearkened to by him, is a matter 
above nature. For, of its own accord, the human mind makes 
no such decision concerning God. Therefore, this faith, of 
which we speak, is neither in the wicked, nor in devils. 

Furthermore if any sophist cavils that righteousness is in 18 
the wi 1, and therefore it cannot be ascribed to faith, which L 
in the intellect, the reply is easy, because in the schools even 
such persons acknowledge that the will commands the intellect 
to assent to the Word of God. We say also more clearly : 
Just as the terrors of sin and death are not only thoughts of 
the intellect, but also horrible movements of the will fleeing 
God s judgment; so faith is not only knowledge, in the intel 
lect, but also confidence, in the will, i. e. it is to wish and to 
receive that which is offered in the promise, viz. reconciliation 
and remission of sins. Scripture thus uses the term "faith," 184 
as the following sentence of Paul testifies (Rom. 5:1): " Be 
ing justified by faith, we have peace with God." Moreover in 
this passage, to justify 1 signifies, according to forensic usage, to 
acquit a guilty one, and declare him righteous ; but on account 
of the righteousness of another one, viz. of Christ, which, 
righteousness of another is communicated to us by faith. 
Therefore since in this passage our righteousness is the impu- 185 
tation of the righteousness of another, we must here speak 
concerning righteousness, otherwise than when in philosophy 
or in a civil court we seek after the righteousness of one s own 
work, which certainly is in the will. Paul accordingly says, 
1 Cor. 1 : 30 : " Of him are ye in Christ Jesus, who of God 
is made unto us wisdom, and righteousness, and sanctification, 
and redemption." And 2 Cor. 5 : 28 : " He hath made him 
to be sin for us, who knew no sin ; that we might be made the 
righteousness of God in him." But because the righteousness 180 
of Christ is given us by faith, faith is for this reason right- 

1 Var. thus presents $$ 184-186 : Secondly, justification signifies here to 
be accounted righteous. But God does not account man righteous as in 
a civil court or in philosophy man is accounted righteous, because of the 
righteousness of his own work which is ascribed correctly to the will; 
but he accounts man righteous through mercy for Christ s sake, if any 
one only apprehend this by faith. Wherefore fauh can be called right 
eousness, because it is that which, to speak with Paul, "is imputed for 
righteousness " to whatever part of man it be referred ; for this does not 
hinder divine imputation. Although we indeed refer this faith to the 
*ill ; for it is to will and to receive the promise of Christ. 



CH. III., ART. VI. LOVE AND FULFILLING OF THE LAW. 143 

.fl eousness in us imputatively, i. e. it is that by which we 
are made accepted by God, on account of the imputation 
and ordinance of God, as Paul says (Rom. 4 : 3, 5) : " Faith 
is reckoned for righteousness." Although on account of cer- 187 
tain captious persons, we must say technically : Faith is truly 
righteousness, because it is obedience to the Gospel. For it is 
evident that obedience to the command of a superior, is truly 
a species of distributive justice. And this obedience to the 
Gospel, is reckoned for righteousness, so that, only on account 
of this, because by this we apprehend Christ as Propitiator, 
good works, or obedience to the Law, are pleasing. For we do 
not satisfy the Law, but, for Christ s sake, this is forgiven us, 
as Paul says (Rom. 8:1): "There is therefore now no con 
demnation to them which are in Christ Jesus." This faith 
gives God the honor, gives God that which is his own, in this, 
that in receiving the promises it obeys him. Just as Paul also 188 
says (Rom. 4 : 20) : " He staggered not at the promise of God 
through unbelief; but was strong in faith, giving glory to 
God." Thus the worship and divine service of the Gospel, is 
to receive from God gifts ; on the contrary, the worship of 
the Law, is to offer and present our gifts to God. 1 We can, 
however, offer nothing to God, unless first we have been recon 
ciled and born again. This passage, too, brings the greatest 
consolation ; as the chief worship of the Gospel is to wish to 
receive remission of sins, grace and righteousness. Of this 189 
worship, Christ says, John 6 : 40 : " This is the will of him 
that sent me, that every one which seeth the Son, and believ- 
eth on him, may have everlasting life." And the Father says 
(Matt. 17:5): " This is my beloved Son, in whom I am well 
pleased ; hear ye him." The adversaries speak of obedience 190 
to the Law ; they do not speak of obedience to the Gospel : 
and yet we cannot obey the Law, unless, through the Gospel, 
we have been born again, since we cannot love God, unless the 
remission of sins have been received. For as long as we feel 191 
that he is angry with us, human nature flees from his wrath 
and judgment. If any one should make a cavil such as this : 
If there be faith, which wishes those things which are offered 
in the promise, the habits of faith and hope seem to be con 
founded, because hope is that which expects promised things ; 
to this we reply, that these dispositions cannot in reality be 
severed, in the manner that they are divided by idle specula 
tions in the schools. For in the Epistle to the Hebrews, faith 
is defined as " the substance " [expectatio] " of things hoped 
for" (Heb. 11 : 1). If any one wish a distinction to be made, 
we say that the object of hope is properly a future event, but 

1 Apology, Art. iv. \ 49, p. 96. 



144 THE APOLOGY OF THE AUGSBUKG CONFESSION. 

that faith exists concerning future and present things, and re- 
oeives in the present the remission of sins offered in the prom 
ise. [What is the difference between faith and hope ? An 
swer: Hope expects future blessings and deliverance from 
trouble ; faith receives the present reconciliation, and concludes 
in the heart, that God has forgiven my sins, and that he is 
now gracious to me. And this is a noble service of God, 
which serves God by giving him the honor, and by esteeming 
his mercy and promise so sure, that, without merit, we can re 
ceive and expect from him all manner of blessings. And in 
this service of God, the heart should be exercised and in 
crease ; of which the foolish sophists know nothing.] 

From these statements, we hope that it can be suffici- 192 
ently understood, both what faith is, and that we are com 
pelled to hold that by faith we are justified, reconciled and 
regenerated ; inasmuch as we wish to teach the righteousness 
of the Gospel, and not the righteousness of the Law. For 
those who teach that we are justified by love, teach the right 
eousness of the Law, and do not teach us in justification to 
avail ourselves of Christ as Mediator. These things also are 193 
manifest, viz. that not by love, but by faith, we overcome the 
terrors of sin and death, that we cannot oppose our love and 
fulfilling of the Law to the wrath of God, because Paul says, 
(Rom. 5:2): "By Christ we have access to God by faith." 
We urge this sentence so frequently, because of its perspicuity. 
For it shows most clearly the state of the whole case, and 
when carefully considered can teach abundantly concerning 
the whole matter and can console well-disposed minds. Ac 
cordingly it is of advantage to have it at hand and in sight, 
not only that we may be able to oppose it to the doctrine of 
our adversaries, who teach that we come to God not by faith, 
but by love and merits without Christ as Mediator ; and, at 
the same time that, when in fear, we may cheer ourselves and 
exercise faith. This is also manifest, that without the aid of 194 
Christ we cannot observe the Law, as he himself says (John 
15 : 5) : " Without me ye can do nothing." Accordingly, be 
fore we observe the Law, our hearts must be born again by faith. 
^ Hence it can also be understood why we find fault with 195 

the doctrine of the adversaries concerning merit condigni. 1 
The decision is very easy ; because they do not make mention 
of faith, that we please God by faith for Christ s sake, but 
they falsely state that good works, wrought by the aid of the 
habit of love, constitute a righteousness worthy by itself to 
please God, and worthy of eternal life ; and that they have 
co need of Christ as Mediator. What else is this than to 196 

1 Of. Apology, iv. g 19, p. 90. 






CH. III., ART. VI. LoVK AND KUL FILLING OF THE LAW. US 

transfer the glory of Christ to our works, viz. that we please 
God because of our works, and not because of Christ. But 
this is also to rob Christ of the glory of Mediator, who is 
Mediator perpetually, and not merely in the beginning of jus 
tification. Paul also says (Gal. 2 : 17) that if one justified in 
Christ have need afterwards to seek righteousness elsewhere, 
he affirms of Christ that he is a minister of sin, i. e., that he 
does not fully justify. And most absurd is that which the 197 
adversaries teach, viz. that good works merit grace de condigno, 
as though indeed after the beginning of justification, if con 
science terrify, as is ordinarily the case, grace must be sought 
through a good work, and not by faith in Christ. 

Secondly, 1 the doctrine of the adversaries leaves consciences 198 

1 Var. (and Germ.) : And see what follows from the opinion of the adver 
saries. If we ought to believe that Christ has merited only the prima 
gratia, as they call it, and that we afterwards are accepted and merit 
eternal life by our fulfilling of the Law, when will consciences be pacified? 
[Girm.: Hearts or consciences will be pacified neither at the hour of 
death, nor at any other time, nor can they build any more upon certain 
ground.] When will they know for a certainty that they have a propitious 
God? For the Law always accuses us [Germ. : For God s Law is not a 
matter of pleasantry; it accuses consciences outside of Christ], as Paul 
says (Rom. 4 : 15) : " The Law worketh wrath." Thus it will happen that 
if consciences feel the judgment of the Law, they will rush into despair. 
Paul says : " Whatsoever is not of faith is sin " (Rom. 14 : 23). But 
these persons will do nothing from faith, if they will know that God is 
gracious to them only when they have at length fulfilled the Law. They 
will always doubt whether the Law have been satisfied, yea, they will under 
stand that it has not been satisfied. Accordingly they will never be sure 
that they have a gracious God, and that they are hearkened to. Therefore 
they will never love, they will never truly worship God. What else are 
such hearts but hell itself, since they are full of despair and hatred of 
God, and yet in this hatred they invoke and worship God, just as Saul 
worshipped him. Here we appeal to all minds that are godly and experi 
enced in spiritual things ; they will be able to testify that these evils 
[Germ. : Such great uncertainty, such disquietude, such torture and anxiety, 
such horrible fear and doubt] are derived from the godless persuasion of 
the adversaries, which holds that we are accounted righteous before God 
by our own fulfilling of the Law, and bids us trust not in the promise of 
mercy [Germ. : And point us to the labyrinth of trusting not in the rich, 
blessed promises of Grace] given us for Christ s sake, but in our own ful 
filling of the Law And let us ask the adversaries what advice they 

give to the dying : whether they bid them believe that they are accounted 
righteous, and expect eternal life because of their own works, or indeed 
through mercy for Christ s sake. Certainly neither Paul nor Laurentius 
will say that he is accounted righteous because of his own purity, or tha 4 
eternal life is due him because of his own works or fulfilling of the Law 

19 



i46 THE APOLOGY OF THE AUGSBURG CONFESSION. 

in doubt, so that they never can be pacified ; because the Law 
always accuses us, even in good works. For always "the 
flesh lusteth against the Spirit" (Gal. 5 : 17). How, there 
fore, will conscience here have peace, without faith, if it be 
lieve that, not for Christ s sake, but for the sake of one s own 
work, it ought now to please God? What work will it find, 
upon what will it firmly rely as worthy of eternal life, ^in 
asmuch as hope ought to originate from merits? Against 199 
these doubts, Paul says (Rom. 5:1): " Being justified by faith, 
we have peace with God ;" we ought to be firmly convinced 
that for Christ s sake righteousness and eternal life are granted 
us. And of Abraham, he says (Rom. 4:18): " Against hope, 
he believed in hope." 

Thirdly, How will conscience know, when a work has been 2oc 
done, by the inclination of this habit of love, so that it can be 
convinced that it merits grace de condignof But it is only to 
elude the Scriptures that this very distinction has been devised, 
viz. that men merit at one time de congruo, and, at another time, 
de condigno, because, as we have above said, 1 the intention of 
the one who works does not distinguish the kinds of merit ; 
but hypocrites, in their security, think simply their works are 
worthy, and that, for this reason, they are accounted righteous. 
On the other hand, terrified consciences doubt concerning all 
works, and for this reason are continually seeking other works. 
For to merit de congruo, is this, viz. to doubt and, without 
faith, to work, until despair takes place. In a word, all that 
the adversaries teach, in regard to this matter, is full of errors 
and dangers. 
142 Fourthly, The entire [the holy Catholic, Christian] 201 

Church confesses that eternal life is attained through mercy. 
For thus Augustine speaks, De Gratia et Libero Arbitrio, when 
indeed he is speaking of the works of the saints, wrought 
after justification : " God leads us to eternal life not by our 
merits, but according to his mercy." And Confessions, Book 
ix. : " Woe to the life of man, however much it may be wor- 

but he will believe, etc. Neither can pious minds [Germ. : A saint, great 
and high though he be] be fortified against despair, unless they believe 
that through mercy for Christ s sake we certainly have both righteousness 
and life eternal, not on account of the Law [Germ. : If he would not grasp 
the divine promises, the Gospel, as a tree or branch in the great flood, in 
the strong, violent stream, amidst the waves and billows of the anguish 
of death, etc.]. This belief consoles, encourages and saves godly minds 
Wherefore the adversaries, when they speak of the meritum condign^ 
Abolish the doctrine concerning faith, and drive consciences to despair 
In Ed. Var. and Germ, the substance of \l 223-233 follows g 168, 
Art. iv., \ 20, p. 90. 



CH. III., ART. VI. LOVE AND FULFILLING OF THE LAW. 147 

thy of praise, if it be judged with mercy removed." And 
Cyprian in his treatise on the Lord s Prayer : " Lest any one 
should flatter himself that he is innocent, and by exalting 
himself, should perish the more deeply, he is instructed. .and 
taught that he sins daily, in that lie is bidden to entreat daily 
for his sins." But the subject is well known, and has very 202 
many and very clear testimonies in Scripture, and in the 
Church Fathers, who all with one mouth declare that even 
though we have good works, yet in these very works we need 
mercy. Faith surveying this mercy cheers and consoles us. 203 
Wherefore the adversaries teach erroneously, when they so extol 
merits as to add nothing concerning this faith that apprehends 
mercy. For just as we have above said that the promise and 
faith stand in a reciprocal relation, and that the promise is not 
apprehended unless by faith ; so we here say that the prom 
ised mercy correlatively requires faith, and cannot be appre 
hended without faith. Therefore we justly find fault with the 
doctrine concerning merit condigni, since it teaches nothing of 
justifying faith, and obscures the glory and office of Christ as 
Mediator. For in this matter we should not be regarded as 204 
teaching anything new, since the Church Fathers have so clearly 
handed down the doctrine that, even in good works, we need 
mercy. 

Scripture also often inculcates the same. In Ps. 143: 2 1205 
" And enter not into judgment with thy servant; for in thy 
sight shall no man living be justified." This passage denies 
absolutely even to all saints and servants of God, the glory of 
righteousness, if God does not forgive, but judges and accuses 
their hearts. For when David boasts in other places of his 
righteousness, he speaks concerning his own cause against the 
persecutors of God s Word ; he does not speak of his personal 
purity ; and he asks that the cause and glory of God be de 
fended, as in Ps. 7 : 8 : " Judge me, O Lord, according to thy 
righteousness, and according to mine integrity that is in me." 
Likewise in Ps. 130 : 3, he says that no one [not even the 
highest saints] could endure God s judgment, if God were to 
mark our sins : " If thou, Lord, shouldest mark iniquities, O 
Lord, who shall stand?" Job 9:28: "I am afraid of all 206 
my sorrows" [VlJLG., opera, works] ; v. 30 : " If I wash my 
self with snow-water, and make my hands never so clean, yet 
thou shalt plunge me in the ditch." Prov. 20 : 9 : " Who 
can say, I have made my heart clean, I am pure from my 
sin?" 1 John 1:8: "If we say that we have no sin, we de- 207 
ceive ourselves, and the truth is not in us," etc. And in the 
Lord s Prayer, the saints ask for the remission of sins. There- ao8 
fore, even the saints have sins. Num. 14 : 18 : "The innocent 
shall not be innocent" [cf. Ex. 34 : 7]. Deut. 4 : 24: "The 



148 THE APOLOGY OF THE AUGSBUEG CONFESSION. 

Lord thy God is a consuming fire." Zechariah also says 
(2 : 13) :"" Be silent, O all flesh, before the Lord." Isa. 40 : 6 : 
" All flesh is as grass, and all the goodliness thereof is as the 
flower of the field : the grass withereth, the flower fadeth, be 
cause the Spirit of the Lord bloweth upon it," i. e. flesh and 
righteousness of the flesh cannot endure the judgment of God. 
Jonah also says (ch. 2:8): " They that observe lying vanities, 209 
forsake their own mercy," i. e. all confidence is vain, except 
confidence in mercy ; mercy delivers us ; our own merits, our 
own efforts do not. Accordingly Daniel also prays (9:18, sq.) : 2ic 
"For we do not present our supplications before thee for our 
righteousnesses, but for thy great mercies. O Lord, hear ; O 
Lord, forgive; O Lord, hearken and do it; defer not for 
thine own sake, O my God ; for thy city and thy people are 
called by thy name." Thus Daniel teaches us in praying to 
lay hold upon mercy, i. e. to trust in God s mercy, and not to 
trust in our own merits before God. We also wonder what 211 
our adversaries do in prayer, if, indeed, the profane men ever 
ask anything of God. If they declare that they are worthy 
because they have love and good works, and ask for grace as 
a debt, they pray precisely like the Pharisee in Luke 18 : 11, 
who says : " I am not as other men are." He who thus prays 
for grace, and does not rely upon God s mercy, treats Christ 
with dishonor, who, since he is our high priest, intercedes for 
us. Thus, therefore, prayer relies upon God s mercy, when 21? 
we believe that we are hearkened to, for the sake of Christ, 
the high priest, as he himself says (John 14: 13): "Whatso 
ever ye shall ask the Father in my name, he will give it you." 
" In my name," he says, because without this high priest we 
cannot come to the Father. 
^ Here belongs also the declaration of Christ, Luke 1 7 : 1 : 2 1 3 

" So likewise, ye, when ye shall have done all those things 
which are commanded you, say, We are unprofitable servants." ] 

1 Var. (and Germ.) continue : And Bernard says correctly : " It is neces 
sary to believe, first, that you cannot have remission of sins unless by the 
indulgence of God ; second, that unless also he grant this, you can have 
no good work whatever; lastly, that you can merit eternal life by no good 
works, unless this also be given freely." And a little after : " Let no one 
deceive himself, because if he will think aright, he will find without 
doubt that, with ten thousand, he cannot meet one that cometh against 
him with twenty thousand," etc. Therefore, in order to hold firm consola 
tion and hope of conscience we recall men to the promise of Christ, and 
teach that it is necessary to believe that God for Christ s sake remits sins, 
justifies, and grants eternal life, according to 1 Joht/ 5 : 12 : "He that 
hath the Son, hath life." But it is worth while to hoar how the adversa 
ries elude the saying of Christ : " When ye shall have done," etc. In the 



LOVE AND FULFILLING OF THE LAW. 149 

These words clearly declare that God saves by mercy, and on 
account of his promise, not that it is due on account of the 
value of our works. But/ at this point, the adversaries play 214 
wonderfully with the words of Christ. In the first place, 
they make an antistrophe [retorted argument], and turn it 
14^ against us. Much more, they say, can it be said : " If we 
have believed all things, say, We are unprofitable servants." 
Then they add that works are of no profit to God, but are not 
without profit to us. See how the puerile study of sophistry 215 
delights the adversaries, and although these trifles do not de 
serve a refutation, nevertheless we will reply to them in a few 
words. The antistrophe is defective. For in the first place the 216 
adversaries are deceived in regard to the term faith; because, 
if it would signify that knowledge of history 2 which is also in 
the wicked and in devils, the adversaries would be correct in ar 
guing that faith is unprofitable, when they say : " When we have 
believed all things, say, We are unprofitable servants." But we 
are speaking, not of the knowledge of history, but of confi 
dence in the promise and mercy of God. Ana the confidence 
in the promise confesses that we are unprofitable servants ; yea 
this confession that our works are unworthy, is the very voice 
of faith, as appears in this example of Daniel (9 : 18), which 
we cited a little above : " We do not present our supplications 
before thee for our righteousnesses," etc. For faith saves, be- 2 17 
cause it apprehends mercy or the promise of grace, even 
though our works are unworthy ; and, with this meaning, the 
antistrophe does not oppose us, viz. : " When ye shall have 
done all things, say, We are unprofitable servants ;" viz. because 
our works are unworthy : for with the entire Church we teach 
that we are saved by mercy. But if they mean to infer in a 2 18 
similar way, just as when you have done all things, do not 
trust in your works, so when you have believed all things, do 
not trust in the divine promise ; these do not agree. The in 
ference is wrong : " Works do not help ; therefore, faith also 
does not help." We must give the uncultured men a homely 
illustration : " A half farthing does not help ; therefore a 
florin also does not help." Just as the florin is of much 
higher denomination and value than the half farthing, so also 
should it be understood that faith is much higher and more 
efficacious than works. Not that faith helps, because of its 
worth, but because it trusts in God s promises. For they are 

Confutation they corrupt it thus : First, they make an antistrophe : much 
more, etc., as in g 213. See Confutation, Art. VI. 

1 In \\ 214^222 the Germ, is briefer. 

f Var. adds : Or if we would say that faith saves on account of its owr 
*rorth. 



160 THE APOLOGY OF THE AUGSBUKG CONFESSION. 

very dissimilar ; as the causes and objects of confidence in the 
former proposition are far dissimilar to those of the latter. 
In the former, confidence is confidence in our own works. In 
the latter, confidence is confidence in the divine promise. 
Christ, however, condemns confidence in our works ; he does 
not condemn confidence in his promise. He does not wish us 
to despair of God s grace and mercy. He accuses our works as 
unworthy, but does not accuse the promise which freely offers 
mercy. And here Ambrose says well : "Grace is to be ac-2it, 
knowledged ; but nature is not to be ignored." A*\ -3 must 
trust in the promise of grace, and not in our own nature. 
But the adversaries act in accordance with their custom, and 220 
distort, against faith, the judgments which have been given on 
behalf of faith. 1 We leave, however, these difficult points to 221 
the schools. The sophistry is plainly puerile, when they inter 
pret " unprofitable servant," as meaning that the works are 
unprofitable to God, but are profitable to us. Yet Christ 
epeaks concerning that profit which makes God a debtor of 
grace to us, although it is out of place to discuss here con 
cerning that which is profitable or unprofitable. For "un 
profitable servants " means " insufficient," because no one fears 
God as much, and loves God as much, and believes God as 
much as he ought. 2 But let us dismiss these frigid cavils of 222 
the adversaries, concerning which, if at any time they are 
brought to the light, prudent men will easily decide what they 
should judge. They have found a flaw in words which are 
very plain and clear. But every one sees that in this passage, 
confidence in our own works is condemned. 

Let us, therefore, hold fast to this which the Church con- 223 
fesses, viz. that we are saved by mercy. And lest 3 any one 
may here think : " If we are to be saved by mercy, hope will 
be uncertain, if, in those by whom salvation is attained, noth- 

1 Var. adds : For this sophistry : " When ye shall have believed all 
things, say that faith is useless," abrogates the entire Gospel. Does not 
the Gospel promise the remission of sins and salvation, even to those 
who have no good works at all, if only they are converted and do not 
despair, but by faith in Christ obtain the remission of sins ? Do the 
adversaries bid those persons despair whose consciences find no works that 
they can oppose to the judgment of God? Will they say tc these that 
faith is useless? May the sophists be undone with such calumnies as 
these which overthrow the entire Gospel, abrogate the gratuitous remis 
sion of sins, tear away from consciences firm consolations, etc. ? But thif 
sophistry, etc. 

* Var. adds : No one satisfies the Law. 

* The discussion from this point to \ 234 is given in Ed. Var. and Germ 
previously, and is there somewhat differently arranged. 



CH. III., ART. VI. LOVE AND FULFILLING OF THE LAW. 151 

ing precedes, by which they may be distinguished from thse 
by whom it is not attained," we must give him a satisfactory 
answer. For the scholastics, influenced in this way, seem to 
have devised meritum condigni. For this consideration can 22J 
greatly exercise the human mind. We will therefore reply 
briefly. For the very reason that hope may be sure, for the 
146 ver y reason that there ma .Y he an antecedent distinction 
between those by whom salvation is attained, and those 
by whom it is Hot attained, it is necessary to firmly hold that 
\ve are saved by mercy. When this is expressed thus unquali 
fiedly, it seems absurd. For in civil courts and in human 
judgment, that which is of right or of debt, is certain, and 
mercy is uncertain. But the matter is different with respect 
to God s judgment, for here mercy has a clear and certain 
command from God. For the Gospel is properly that com 
mand [word], which enjoins us to believe that God is pro 
pitious to us for Christ s sake. " For God sent not his Soni 
into the world to condemn the world; but that the world! 
through him might be saved" (John 3:17, 18). As often, 225 
therefore, as mercy is spoken of, faith in the promise must be 
added ; and this faith produces sure hope, because it relies 
upon the Word and command of God. If hope would rely 
upon works, then, indeed, it would be uncertain, because works 
cannot pacify the conscience, as has been said above frequently. 
And this faith makes a distinction between those by whom 2? 
salvation is attained, and those by whom it is not attained. 
Faith makes the distinction between the worthy and the un 
worthy, because eternal life has been promised to the justified ; 
and faith justifies. 

But here again the adversaries will cry out that there is no 227 
need of good works, if they do not merit eternal life. These 
calumnies we have refuted above. 1 Of course, it is necessary 
to do good works. We say that eternal life has been prom 
ised to the justified. 2 But those who walk according to the 
flesh, retain neither faith nor righteousness. We are for this 
very end justified, that being righteous we may begin to do 
good works and to obey God s Law. We are regenerated and 228 
receive the Holy Ghost, for the very end that the new life 
may produce new works, new dispositions, the fear and love of 
God. hatred to concupiscence, etc. This faith of which we 220 
speak arises in repentance [is where repentance is], and, ought 
to be established and grow, in the midst of good works, temp 
tations and dangers, so that we may continually be the more 
firmly persuaded that God, for Christ s sake, cares for us, for 
gives us, hearkens to us. This is not learned without many 

1 Cf. 68, sqq. Var. appeals to Rom, 8 : 30. 



152 THE APOLOGY OF THE AUGSBURG CONFESSION. 

and great struggles. How often conscience^ is aroused, hovt 
often it excites, even to despair, when it brings to view sins, 
either old or new, or the impurity of our nature? This hand 
writing is not blotted out without a great struggle, in which 
experience testifies what a difficult matter faith is. And while 230 
we are cheered in the midst of the terrors, and receive consola 
tion, other spiritual movements at the same time grow, the 
knowledge of God, fear of God, hope, love of God ; and we 
are regenerated," as Paul says (Col. 3 : 10 and 2 Cor. 3:18): 
" in the knowledge of God," and " beholding the glory of the 
Lord, are changed into the same image," i. e. we receive the 
true knowledge of God, so that we truly fear him, truly trust 
that we are cared for, and that we are hearkened to by him. 
This regeneration is as it were the beginning of eternal life, 231 
as Paul says (Rom. 8 : 10) : " If Christ be in you, the body 
is dead because of sin ; but the Spirit is life because of right 
eousness." And (2 Cor. 5 : 2, 3) : " We are clothed upon, if 232 
so be that being clothed we shall not be found naked." From 
these statements, the candid reader can judge that we especially 
require good works, since we teach that this faith arises in re 
pentance, and in repentance ought continually to increase; and 
in these matters, we place Christian and spiritual perfection, 
if, in repentance, repentance and faith grow together. This 
can be better understood by the godly, than those things which 
are taught by the adversaries concerning contemplation or per 
fection. Just as, however, justification pertains to faith, 50233 
also life eternal pertains to faith. And Peter says (1 Pet. 1 : 
9) : " Receiving the end or fruit of your faith, the salvation 
of your souls. 7 For the adversaries confess that the sons of 
God have been justified, and are co-heirs of Christ. After- 234 
wards works, because on account of faith they please God, 
merit other bodily and spiritual rewards. For there will be 
distinctions in the glory of the saints. 

But here the adversaries reply that eternal life is called a 235 
reward, and that, therefore, it is merited de condigno by good 
works. We reply briefly and plainly : Paul (Rom. 6 : 23) 
calls eternal life " a gift," because by the righteousness pre 
sented for Christ s sake, we are made at the same time sons of 
God and co-heirs of Christ, as John says (3 : 36) : " He that 
believeth on the Son, hath everlasting life." And Augustine 
says, as also do very many others who follow him: "God 
(Towns his gifts in us." Elsewhere indeed (Luke 6 : 23) it is 
written : " Your reward is great in heaven." If these pas 
sages seem to the adversaries to conflict, they themselves may 
explain them. But they are not fair judges; for they omit 23^ 
the word " gift." They omit also the sources of the entire 
matter [the chief part, how we are justified before God], and 



OH. III., ART. VI. LOVE A^D FULFILLING OF THE LAW, 163 

they select the word " reward/ and most harshly interpret this 
, ,,- not only against Scripture, but also against the usage of 
the language. Hence they infer that inasmuch as it is 
called " a reward/ 7 our works, therefore, are such that they 
ought to be a price, for which eternal life is due. They are, 
therefore, worthy of grace and life eternal, and do not stand in 
need of mercy, or of Christ as Mediator, or of faith. This 2 37 
logic is altogether new; we hear the term " reward/ and, 
therefore, are to infer that there is no need of Christ as Medi 
ator, or of faith having access to God for Christ s sake, and 
not for the sake of our works ! Who does not see that these 
are anacolouthons ? We do not contend concerning the term 238 
" reward." We dispute concerning this matter, viz. whether 
good works are of themselves worthy of grace and of eternal 
life, or whether they please only on account of faith, which 
apprehends Christ as Mediator. Our adversaries not only as- 239 
cribe this to works, viz. that they are worthy of grace and of 
eternal life, but they also state falsely that tliey have superflu 
ous merits, which they can grant to others, and by which they 
can justify others, as when monks sell the merits of their 
orders to others. These monstrosities they heap up in the 
manner of Chrysippus, where this one word " reward " is heard, 
viz. : " It is called a reward, and therefore we have works 
which are a price for which a reward is due ; therefore, works 
please by themselves, and not for the sake of Christ as Medi 
ator. And since one has more merits than another, therefore 
some have superfluous merits. And those who merit them can 
bestow these merits upon others." Stop, reader ; you have not 240 
the whole of this sorites. For certain sacraments of this do 
nation must be added ; the hood is placed upon the dead. [As 
the Barefooted monks and other orders have shamelessly done, 
in placing the hoods of their orders upon dead bodies.] By 
such Accumulations, the blessings brought us in Christ, and 
the righteousness of faith are obscured. [These are acute and 
strong arguments, all of which they can spin from the single 
word "reward" whereby they obscure Christ and faith.] 

We-are not agitating an idle logomachy concerning the term 241 
"reward." If the adversaries will concede that we are ac 
counted righteous by faith because of Christ, and that good 
works please God because of faith, we will not afterwards con 
tend much concerning the term " reward." We confess that 
eternal life is a reward, because it is something due on account 
of the promise, not on account of our merits. For the justifi 
cation .has been promised, which we have above shown to be 
properly a gift of God ; and to this gift has been added the 
promise of eternal life, according to Rom. 8 : 30 : " Whom he 
justified, them he also glorified." Here belongs what Paul 242 



20 



154 THE APOLOGY OF THE AUGSBUKG CONFESSION. 

says (2 Tim. 4:8): " There is laid up for me a crown of right 
eousness, which the Lord, the righteous Judge, shall give me." 
For the crown is due the justified because of the promise. 1 
And this promise saints should know, not that they may labor 243 
for their own profit, for they ought to labor foi^the glory of 
God; but in order that they may not despair in afflictions, 
they should know God s will, that he desires to aid, to deliver, 
i.o save them. Although the perfect hear the mention of pen 
alties and rewards in one way, and the weak hear it in another 
way; for the weak labor for the sake of their own ad 
vantage. And yet the preaching of rewards and punish- 244 
ments is necessary. In the preaching of punishments, the 
wrath of God is set forth, and, therefore, this pertains to the 
preaching of repentance. In the preaching of rewards, grace 
is set forth. And just as Scripture, in the mention of good 
works, often embraces faith ; for it wishes righteousness of the 
heart to be included with the fruits; so sometimes it offers 
grace together with other rewards, as in Isa. 58 : 8 sq., and fre 
quently in other places in the prophets. We also confess what 245 
we have often testified, that, although justification and eternal 
life pertain to faith, nevertheless good works merit other bod 
ily and spiritual rewards, 2 and degrees of rewards, according to 
1 Cor. 3:8: u Every man shall receive his own reward ac 
cording to his own labor." [For the blessed will have re 
ward; one higher than the other. This difference merit 
makes, according as it pleases God ; and is merit, because they 
who do these good works, God has adopted as children and 
heirs. For thus they have merit which is their own and pe 
culiar ; as one child, with respect to another.] 

For the righteousness of the Gospel, which has to do with 
the promise of grace, freely receives justification and quicken 
ing. But the fulfilling of the Law, which follows faith, has 
to do with the Law, in which a reward is offered and is due, 
not freely, but according to our works. But those who merit 

1 Var. continues : For these gifts are arranged with reference to one an 
other, just as Augustine also says : " God crowns his own gifts in us." But 
Scripture calls eternal life reward, not because it is due on account of 
works, but because, although it is bestowed for another reason, yet it 
makes up for afflictions and works. Just as an inheritance falls to a SOD 
of a family not on account of his performance of duty (sua officia] ; and yat 
it is a reward and compensation for his performance of duty. Germ, 
illustrates this by an additional example. 

8 Var. (and Germ.) adds: Which are rendered both in this life and 
after this life. For God defers most rewards until he glorifies saints after 
this life, because he wishes them in this life to be exercised in mortifying 
the old man. 



CH. TIL, ART. VI. LOVE AND FULFILLING OF THE LAW. 155 






this are justified before they do the Law. Therefore (as Paul 
says, Col. 1 : 13; Rom. 8 : 17), they have before been trans 
lated into the kingdom of God s Son, and been made joint- 
heirs with Christ. But as often as mention is made of merit, 246 
the adversaries immediately transfer the matter from other re 
wards to justification, although the Gospel freely offers justifi 
cation on account of Christ s merits, and not of our own ; and 
the merits of Christ are communicated to us by faith. But 
works and afflictions merit, not justification, but other remu 
nerations, as the reward is offered in these passages : " He which 
soweth sparingly, shall reap also sparingly ; and he which sow- 
eth bountifully, shall reap also bountifully" (2 Cor. 9:6). 
Here clearly the measure of the reward is connected with the 
measure of the work. " Honor thy father, and thy mother, 
that thy days may be long upon the land " (Ex. 20 : 1 2). 
And here certainly the Law offers a reward to work. Al- 241? 
though, therefore, the fulfilling of the Law merits a reward, 
for a reward properly pertains to the Law ; yet we ought to 
be mindful of the Gospel, which freely offers justification for 
Christ s sake. We neither observe the Law, nor can observe 
it, before we have been reconciled to God, justified and regen 
erated. Neither would this fulfilling of the Law please God, 
unless we would be accepted on account of faith. And be 
cause men are accepted on account of faith, for this very rea 
son the inchoate fulfilling of the Law pleases, and has a reward 
in this life, and after this life. Concerning the term " reward," 248 
very many other remarks might here be made, derived from 
the nature of the Law, which, as they are too extensive, must 
be explained in another connection. 1 

But, the adversaries urge that it is the prerogative of good 249 
works to merit eternal life, because Paul says, Rom. 2:6: 
149 "Who will render to every one according to his works." 
Likewise v. 10 : " Glory, honor and peace to every man 
that worketh good." 2 John 5:29: "They that have done 
good, unto the resurrection of life." Matt. 25 : 35 : "I was an 
hungered and ye gave me meat," etc. In these and all similar 250 
passages in which works are praised in the Scriptures, it is 
necessary to understand not only outward works, but also the 
faith of the heart, because Scripture does not speak of hypoc 
risy, but of the righteousness of the heart with its fruits. 
Moreover, as often as mention is made of the Law and of 251 
works, we must know that Christ as Mediator is not to be ex 
cluded. For he is the end of the Law, and he himself says 
(John 15:5): " Without me, ye can do nothing." According 

1 Of. Apology, Of Confession and Satisfaction, 36 sqq., p. 192. 
a This passage is omitted in Germ, and Var. 



156 THE APOLOGY OF THE AUGSBUKG CONFESSION. 

to this rule, we have said above, that all passages concerning 
works, can be judged. Wherefore when eternal life is granted 
to works, it is granted to those who have been justified, be 
cause no men except justified men, who are led by the Spirit 
of Christ, can do good works ; and without faith and Christ 
as Mediator, good works do not please, according to Heb. 11 : 
6: "Without faith, it is impossible to please God." When 253 
Paul says: "He will render to every one according to his 
works/ 1 not only the outward work ought to be understood, 
but all righteousness or unrighteousness. So : " Glory to him 
that worketh good," i. e. to the righteous. " Ye gave me 
meat," is cited as the fruit and witness of the righteousness of 
the heart and of faith, and, therefore, eternal life is rendered 
to righteousness. [There it must certainly be acknowledged 
that Christ means not only the works, but that he desires to 
have the heart ; which he wishes to esteem God aright, and to 
believe correctly concerning him, viz. it is through mercy that 
it is pleasing to God. Therefore Christ teaches that everlast 
ing life will be given the righteous, as Christ says: "The 
righteous shall go into everlasting life."] In this way, Scrip- 253 
ture, at the same time with the fruits, embraces the righteous 
ness of the heart. And it often names the fruits, in order that 
it may be better understood by the inexperienced, and to sig 
nify that a new life and regeneration, and not hypocrisy, 
are required. But regeneration occurs, by faith, in repent 
ance. 

No sane man can judge otherwise ; neither do we here affect 254 
any idle subtilty, so as to separate the fruits from the right 
eousness of the heart ; if the adversaries would only have con 
ceded that the fruits please because of faith, and of Christ as 
Mediator, and that by themselves they are not worthy of grace 
and of eternal life. For in the doctrine of the adversaries, we 255 
condemn this, that, in such passages of Scripture, understood 
either in a philosophical or a Jewish manner, they abolish the 
righteousness of faith, and exclude Christ as Mediator. From 
these passages, they infer that works merit grace, sometimes 
de congruo, and at other times de condigno, viz. when love is 
added; i. e. because they justify, and because they are right 
eousness, they are worthy of eternal life. This error mani 
festly abolishes the righteousness of faith, which believes that 
we have access to God, for Christ s sake, not for the sake of 
our works, and that through Christ as Priest and Mediator, 
we are led to the Father, and have a reconciled Father, as has 
been sufficiently said above. And this doctrine concerning 25^ 
the righteousness of faith is not to be neglected in the Church 
of Christ; because without it the office of Christ cannot be 
considered, and the doctrine of justification that is left, is only 



O III., ART. VI. LOVE AND FULFILLING OF THE LAW. 157 

a doctrine of the Law. 1 But we should retain the Gospel, 

and the doctrine concerning the promise, granted for Christ s 

sake. 

150 ^ e are not tnere f re > on this topic contending with 2 57 

the adversaries concerning a small matter. We are not 
seeking out idle subtilties, when we find fault with them for 
teaching that we merit eternal life by works, while that faith 
is omitted which apprehends Christ as Mediator. For of this 258 
faith, which believes that for Christ s sake the Father is pro- 
pi lious to us, there is not a syllable in the scholastics. Every 
where they hold that we are accepted and righteous because of 
our works, wrought either from reason, or certainly wrought 
by the inclination of that love, concerning which they speak. 

And 2 yet they have certain sayings, maxims as it were of the 259 
old writers, 3 which they distort in interpreting. In the schools, 260 
the boast is made, that good works please on account of grace, 
and that confidence must be put in God s grace. Here they 
interpret grace as a habit, by which we love God, as though 

1 Var. (and Germ.) more fully: Wherefore we are compelled to rebuke 
the pharisaic opinions of the adversaries, both in order that we may pro 
claim the glory of Christ, and that we may present to consciences firm 
consolations. For how will conscience receive sure hope of salvation, 
since it knows that in judgment its works are unworthy, unless it know 
that men are accounted righteous and are saved by mercy for Christ s 
sake, and not for the sake of their fulfilling of the Law ? Did Laurentius 
when on the gridiron believe that by this work he was satisfying God, 
that he was without sin, that he did not need Christ as Mediator, and the 
mercy of God? He did not indeed think differently from the prophet, 
who says : " Enter not into judgment with thy servant ; for in thy sight 
shall no man living be justified " (Ps. 143 : 2). Bernard confesses that his 
works are not worthy of eternal life, when he says : Perdite vixi. But he 
comforts himself and receives the hope of salvation from this, viz. that he 
believes that the remission of sins and life eternal are granted him for 
Christ s sake through mercy ; just as the Psalm (32 : 1) teaches: "Blessed 
is he whose transgression is forgiven, whose sin is covered." And Paul 
says (Rom. 4:6): " David also describeth the blessedness of the man to 
whom God imputeth righteousness without works." Paul says that he is 
blessed to whom righteousness is imputed through faith in Christ, even 
though he have no good works. By such consolations, consciences are to 
be encouraged and confirmed, because for Christ s sake through faith the 
remission of sins, the imputation of righteousness and life eternal are 
attained. But if faith be in this manner understood in passages concern 
ing works, they are not opposed to our doctrine. And indeed it is neces 
sary always to add faith, so as not to exclude Christ as Mediator. But 
good works ought to follow faith, because faith without good works if 
hypocrisy. * \\ 259-279 are omitted in Germ. 

* Var. adds : Agreeing with our belief. 



158 THE APOLOGY OF THE AUGSBURG CONFESSION. 

indeed the ancients meant to say that we ought to trust in pur 
love, of which we certainly experience how small and how im 
pure it is. Although it is strange how they bid us trust in 
love, since they teach us that we are not able to know whether 
it be present. 1 Why do they not here set forth God s love and 
mercy toward us ? And as often as mention is made of this 
they ought to add faith. For the promise of God s mercy, 
leconciliation and love towards us, n not apprehended unless 
by faith. With this view, they would be right in saying that 
we ought to trust in grace, that good works please because of 
grace, when faith apprehends grace. In the schools, the boast 261 
is also made that our good works avail by virtue of Christ s 
passion. 2 Well said! But why add nothing concerning 
faith ? For Christ is " a propitiation," as Paul (Rom. 3 : 
25) says, " through faith." When timid consciences are com 
forted, and are convinced that our sins have been blotted out 
by the death of Christ, and that God has been reconciled to 
us on account of Christ s suffering, then indeed the suffering 
of Christ profits us. If the doctrine concerning faith be 
omitted, it is said in vain that works avail by virtue of 
Christ s passion. 

And very many other passages they corrupt in the schools, 262 
because they do not teach the righteousness of faith, and be 
cause they understand by faith merely a knowledge of history 
or of dogmas, and do not understand by it that virtue which 
apprehends the promise of grace and of righteousness, and 
which quickens hearts in the terrors of sin and of death. 
When Paul says (Rom. 10 : 10) : "With the heart, man be- 263 
lieveth unto righteousness ; and with the mouth cbnfession is 
made unto salvation," we think that the adversaries acknow 
ledge here that confession justifies or saves, not ex opere operate, 
but only on account of the faith of the heart. And Paul thus 
says that confession saves, in order to show what sort of faith 
obtains eternal life; namely, that which is firm and active. 
That faith, however, which does not manifest itself in confes- 264 
sion, is not firm. Thus other good works please on account 
of faith ; as also the prayers of the Church ask that all things 
may be accepted for Christ s sake. They likewise ask all 
things for Christ s sake. For it is manifest that at the close 
of prayers, this clause is always added : " Through Christ our 
Lord." 3 Accordingly we conclude that we are justified before 265 
God, are reconciled to God and regenerated by faith, which in 
repentance apprehends the promise of grace, and truly quickens 

1 Of. Cone. Trident., Sess. vi., cap. ?>. 

Cf. Confutation, Pt. I., Art. xx. 

Var. : Through our Lord Jesus Christ. 



CH. 111.. ART. VI. LOVE AND FULFILLING OF THE LAW. 159 

the terrified mind, and is convinced that for Christ s sake God 
1 r 1 is reconciled and propitious to us. And through this 
"faith," says Peter (1 Ep. 1 : 5), " we are kept unto sal 
vation, ready to be revealed." The knowledge of this faith is 266 
necessary to Christians, and brings the most abundant consola 
tion in all afflictions, and displays to us the office of Christ, 
because those who deny that men are justified by faith, and 
deny that Christ is Mediator and Propitiator, deny the prom 
ise of grace, and the Gospel. They teach only the doctrine 
either of reason or of the Law concerning justification. We 1 267 
have shown the origin of this case, so far as can here be done, 
and have explained those things to which the adversaries ob 
ject. Good men indeed, will easily judge these things, if they 
will think, as often as a passage concerning love or works is 
cited, that the Law cannot be observed without Christ, and 
that we cannot be justified from the Law, but from the Gospel ; 
that is, from the promise of the grace promised in Christ. And 268 
we hope that this discussion, although brief, will be profitable 
to good men for strengthening faith, and teaching and com 
forting conscience. For we know that those things which we 
have said are in harmony with the prophetic and apostolic 
Scriptures, with the holy Fathers, Ambrose, Augustine, and 
very many others, and with the whole Church of Christ, 
which certainly confesses that Christ is Propitiator and Jus- 
tifier. 

Nor are we immediately to judge that the Roman Church 269 
agrees with everything that the pope or cardinals or bishops 
or some of the theologians or monks approve. 2 For it is man 
ifest that to most of the pontiffs their own authority causes 
more care than does the Gospel of Christ. And it has been 
ascertained that most of them are openly Epicureans. It is 
evident that theologians have mingled with Christian doctrine 
more of philosophy than was sufficient. Nor ought their in- 270 
fluence to appear so great, that it will never be lawful to dis 
sent from their disputations, while at the same time many 
manifest errors are found among them, such as that we are 
able from purely natural powers to love God above all things. 3 
This dogma, although it is manifestly false, has produced 
many other errors. For the Scriptures, the holy Fathers and 27, 
the judgments of all the godly everywhere make reply. There 
fore, even though bishops or some theologians or monks have 



1 In Ed. Var. $ 267-279 are very brief. 

1 Melanch. distinguished the Roman Church from the Papal See. Ct 
Aug. Conf., Introduction. 

* This Duns Scotus first taught in Libr. iv. sentent. 1. iii. dist. 27, qu. 1 
Cf. Aug. Conf., Art. xviii. g viii., Apology, Art. ii. 8 sqq. 



160 THE APOLOGY OF THE AUGSBURG CONFESSION. 

taught us to seek remission of sins, grace and righteousness, 
through our own works, and new forms of worship, which 
have "obscured the office of Christ, and have made out of 
Christ not a Propitiator and Justifier, but only a Legislator ; 
nevertheless, the knowledge of Christ has always remained 
with some godly persons. Scripture, moreover, has predicted 272 
that the righteousness of faith would be obscured in this way 
by humnn traditions and the doctrine of works. Just as Paul 
often complains (cf. Gal. 4 : 9 ; 5 : 7 ; Col. 2 : 8, 16 sq. ; 1 Tim. 
4 : 2 sq., etc.) that there were at that time those who, instead 
of the righteousness of faith, taught that men were reconciled 
to God, and justified, by their own works and own acts of 
worship, and not by faith for Christ s sake ; because men judge 
by nature that God ought to be appeased by works. Nor does 273 
n ason see a righteousness other than the righteousness of the 
Law, understood in a juridical sense. Accordingly there have 
always existed in the world some who have taught this carnal 
righteousness alone to the exclusion of the righteousness of 
faith ; and such teachers will also always exist. The same hap 
pened among the people of Israel. The greater part of the 274 
people thought that they merited remission- of sins by their 
works ; they accumulated sacrifices and acts of worship. On 
the contrary, the prophets, in condemnation of this opinion, 
taught the righteousness of faith. And the occurrences among 
the people of Israel are illustrations of those things which were 
to occur in the Church. Therefore, let the multitude of the ad- 275 
versaries, who condemn our doctrine, not disturb godly minds. 
For their spirit can easily be judged, because in some articles 
they have condemned truth that is so clear and manifest, that 
their godlessness appears openly. For the bull of Leo X. 1 con- 276 
deraned a very necessary article, which all Christians should 
hold and believe, viz. that " We ought to trust that we have 
been absolved not because of our contrition, but because of 
Christ s Word (Matt. 16 : 19) : Whatsoever thou shalt bind/" 
etc. And now in this assembly, the authors of the Confuta- 277 
tion have condemned in clear words 2 this, viz. that we have 
said that faith is a part of repentance, by which we obtain re 
mission of sins, and overcome the terrors of sin, and con 
science is rendered pacified. Who, however, does not see that 
this article, that by faith we obtain the remission of sins, is 
most true, most certain and especially necessary to all Chris 
tians ? Who to all posterity, hearing that such a doctrine has 
been condemned, will judge that the authors of this condem 
nation had any knowledge of Christ ? 

1 The bull Exsurqe Domini, June 15th, 1520. 
* See Confutation, Part I , Art. xii. 



CH. IV., ABTS. VII. AND VIII. THE CHURCH. 16J 

And concerning their spirit, a conjecture can be made from 278 
the unheard-of cruelty, which it is evident that they have 
hitherto exercised towards most good men. And in this as 
sembly we have heard that a reverend father, when opinions 
concerning our Confession were expressed, said in the senate 
of the Empire, that no plan seemed to him better than to 
make a reply written in blood to the Confession which we 
had presented written in ink. What more cruel would Pha- 
laris say ? Therefore some princes also have judged this ex 
pression unworthy to be treated of, in such an assembly. 
Wherefore although the adversaries claim for themselves the 279 
name of die Church, nevertheless we know that the Church 
of Christ is with those who teach the Gospel of Christ, not 
with those who defend wicked opinions contrary to the Gospel, 
as the Lord says (John 10 : 27) : " My sheep hear my voice/ 
jro And Augustine says, " The question is, Where is the 
Church? What, therefore, are we to do? Are we to 
seek it in our own words, or in the words of its Head, our 
Lord Jesus Christ? I think that we ought to seek it in the 
words of him, who is truth, and who knows his own body 
best." Hence the judgments of our adversaries will not dis 
turb us, since they defend human opinions contrary to the 
Gospel, contrary to the authority of the holy Fathers, who 
have written in the Church, and contrary to the testimonies 
of godly minds. 

CHAPTER IV. 
ARTICLES VII. and VIII. 

Of the Church. 

THE seventh article of our Confession, in which we said that i 
"the Church is the congregation of saints," they have con 
demned ; and have added a long disquisition, that the wicked 
ought not to be separated from the Church, since John has com 
pared the Church to a threshing-floor, on which wheat and 
chaff are heaped together (Matt. 3 : 12), and Christ has com 
pared it to a net in which there are both good and bad fishes 
(13 : 47). What they say is indeed true, viz. that there is no 2 
remedy against the attacks of the slanderer. Nothing can be 
spoken with such care that it can avoid detraction. For this 3 
reason, we have added the eighth article, lest any one may think 
that we separate the wicked and hypocrites from the outward 

PARALLEL PASSAGES. CHAP. IV. ART. VII. Apostles Creed, 3; Nicene 
Creed, 8 ; Augsburg Confession, Arts. vii. and xv. ; Smalcald Articles, Art. xii.; 
Small Catechism, Art. iii.-of Creed ; Large Catechism, do. ; Formula of Copwd 
Sol.Decl., x.19; xii. $5. 
21 



162 THE APOLOGY OF THE AUGSBOKG CONFESSION. 

fellowship of the Church, or that we deny efficacy to the sac 
raments when they are administered by hypocrites or wicked 
men. Therefore there is no need here of a long defence 
against this slander. The eighth article is sufficient to excul 
pate us. For we grant that in this life hypocrites and wicked 
men have been mingled with the Church, and that they are 
members of the Church according to the outward fellowship of 
the signs of the Church, i. e. of Word, profession and sacraments, 
especially if they have not been excommunicated. Neither are 
the sacraments without efficacy for the reason that they are ad 
ministered by wicked men ; yea we can even be right in using 
the sacraments, which are administered by wicked men. For 4 
Paul also predicts (2 Thess. 2 : 4) that Antichrist will sit in the 
temple of God, i. e. he will rule and bear office in the Church. 
But the Church is not only the fellowship of outward objects 5 
and rites, as other governments, but it is in principle a fellow 
ship of faith and the Holy Ghost in hearts. [The Christian 
Church consists not alone in fellowship of outward signs, but 
it consists especially in inward communion of eternal blessings 
in the heart, as of the Holy Ghost, of faith, of the fear and 
love of God] ; which fellowship nevertheless has outward marks 
so that it can be recognized, viz. the pure doctrine of the Gos 
pel, and the administration of the sacraments in accordance 
with the Gospel of Christ. [Namely, where God s Word is 
pure, and the sacraments are administered in conformity with 
the same, there certainly is the Church, and there are Chris 
tians.] And this Church alone is called the body of Christ ; 
because Christ renews, [Christ is its Head and] sanctifies and 
governs it by his Spirit, as Paul testifies (Eph. 1 : 22 sq.), when 
he says : " And gave him to be the head over all things to the 
Church, which is his body, the fulness of him that filleth all 
in all." Wherefore those in whom Christ does not act [through 6 
his Spirit] are not the members of Christ. This too the ad 
versaries acknowledge, viz. that the wicked are dead members 
of the Church. Therefore we wonder why they find fault 
with our description [our conclusion concerning the Church! 
153 w hih speaks of living members. Neither have we said 7 

anything new. Paul has defined the Church precisely in 
the same way (Eph. 5 : 25 sq.), that it should be cleansed in 
order to be holy. And he adds the outward marks, the Word 
and sacraments. For he thus says : " Christ also loved the 
Church, and gave himself for it, that he might sanctify and 
cleanse it with the washing of water by the Word, that he 
might present it to himself, a glorious Church, not having spot 
or wrinkle or any such thing, but that it should be holy and 
without blemish." In the Confession we have presented this 
sentence almost in the verv words. Thus also the Church is 



CH. IV., ARTS. VII. AND VITT. THF CHUKCH. 163 

defined by the article in the Creed, which teaches us to believe 
that there is " a Holy Catholic Church." The wicked indeed 8 
are not a holy Church. And that which follows, viz. "the 
communion of saints/ seems to be added, in order to explain 
what the Church signifies, viz. the congregation of saints, who 
have with each other the fellowship of the same Gospel or doc 
trine [who confess one Gospel, have the same knowledge of 
Christ] and of the same Holy Ghost, who renews, sanctifies and 
governs their hearts. 

And this article has been presented for a necessary reason. 9 
[The article of the Catholic or Universal Church, which is 
gathered together from every nation under the sun, is very com 
forting and highly necessary.] We see the infinite dangers 
which threaten the destruction of the Church. In the Church 
itself, infinite is the multitude of the wicked who oppress it. 
Therefore, in order that we may not despair, but may know 
that the Church will nevertheless remain [until the end of the 
world], likewise that we may know that however great the mul 
titude of the wicked is, yet the Church [which is Christ s 
bride] exists, and that Christ affords those gifts which he has 
promised to the Church, to forgive sins, to hear prayer, to give 
the Holy Ghost ; this article in the Creed presents us these con 
solations. And it says Catholic Church, in order that we may it 
not understand the Church to be an outward government of 
certain nations [that the Church is like any other external 
polity, bound to this or that land, kingdom or nation, as the 
Pope of Rome will say], but rather men scattered throughout 
the whole world [here and there in the world from the rising 
to the setting of the sun], who agree concerning the Gospel, 
and have the same Christ, the same Holy Ghost, and the same 
sacraments, or have human traditions that are the same or dis 
similar. And the gloss upon the Decrees ! says that " the Church 1 1 
in its wide sense embraces good and evil ;" likewise that the 
wicked are in the Church only in name, not in fact ; but that 
the good are in the Church both in fact and in name. And to 
this effect, there are many passages in the Fathers. For Jerome 
says, " The sinner, therefore, who has been stained by any im 
purity, cannot be called a member of the Church of Christ, 
neither can he be said to be subject to Christ." 
jg Although, therefore, hypocrites and wicked men are 12 

members of the true Church according to outward rites, 
yet when the Church is defined, it is necessary to define that 
which is the living body of Christ, and likewise is in name and 
in fact the Church [which is called the body of Christ, and has 
fellowship not alone in outward signs, but has gifts in the heart, 

1 Decrees of Gratian, Part II,, Cons. 33, ques. 3, dist. 1, c. 70. 



164 THE APOLOGY OF THE AUGSBURG CONFESSION. 

viz. the Holy Ghost and faith]. And for this there are many 13 
reasons. For it is necessary to understand what it is that 
principally makes us members and living members of the 
Church. If we will define the Church only as an outward 
polity of the good and wicked, men will not understand that 
the kingdom of Christ is righteousness of heart and the gift 
of the Holy Ghost [that the kingdom of Christ is spiritual, as 
nevertheless it is ; that therein Christ inwardly rules, strength 
ens and comforts hearts, and imparts the Holy Ghost and vari 
ous spiritual gifts], but they will judge that it is only the out 
ward observance of certain forms of worship, and rites. Like- 14 
wise what difference will there be between the people of the 
Law, and the Church, if the Church be an outward polity? 
But Paul 1 distinguishes the Chuich from the people of the 
Law, thus, that the Church is a spiritual people, i. e. that it has 
been distinguished from the heathen not by civil rites [not only 
in the polity and civil affairs], but that it is the true people of 
God, regenerated by the Holy Ghost. Among the people of 
the Law, the carnal seed [all those who by nature were born 
Jews, and Abraham s seed] had, in addition to the promise con 
cerning Christ, promises also of corporeal things, of govern 
ment, etc. And for these reasons even the wicked among them 
were said to be the people of God, because God had separated 
this carnal seed from other nations by certain outward ordi 
nances and promises; and, yet, these wicked persons did not 
please God. But the Gospel [which is preached in the Church] i $ 
brings not merely the shadow of eternal things, but the eternal 
things themselves, 2 the Holy Ghost and righteousness, by which 
we are righteous before God. [But every true Christian is even 
here upon earth, partaker of eternal blessings, even of eternal 
comfort, of eternal life, and of the Holy Ghost, and of right 
eousness which is from God, until he will be completely saved 
in the world to come.] 

Therefore, only those are the people, according to the Gos- i 
pel, who receive this promise of the Spirit. Besides the Church 
is the kingdom of Christ, distinguished from the kingdom of 
the devil. It is certain, however, that the wicked are in the 
155 P ower f tne devil, and members of the kingdom of the 
devil, as Paul teaches, Eph. 2 : 2, when he says that the 
devil "now worketh in the children of disobedience." And 
Christ says to the Pharisees, who certainly had outward fellow 
ship with the Church, i. e. with the saints among the people of 
the Law ; for they held office, sacrificed and taught : " Ye are 
of your father, the devil " (John 8 : 44). Therefore, the Church 

1 Rom. 2 : 28, sqq. ; Gal. 6 : 15. 
1 Col. 2 : 17 : Heb. 8 : 5. 



CH. IV., ARTS. VII. AND VHL THE CHURCH. 165 

which is truly the kingdom of Christ is properly the ccvngrega- 
tion of saints. For the wicked are ruled by the devil, and are 
captives of the devil ; they are not ruled by the Spirit of 
Christ. 

But what need is there of words in a manifest matter? If 17 
the Church, which is truly the kingdom of Christ, is dis 
tinguished from the kingdom of the devil, it is necessary that 
the wicked, since they are in the kingdom of the devil, are not 
the Church ; although in this life, because the kingdom of 
Ohrist has not yet been revealed, they are mingled with the 
Church, and hold offices in the Church. Neither are the i? 
wicked the kingdom of Christ, for the reason, that the revela 
tion has not yet beep made. That which he quickens by his 
Spirit is always the kingdom of Christ, whether it be revealed 
or be covered by the cross. Just as he who has now been 
glorified, is the same Christ who was before afflicted. And 19 
with this the parables of Christ clearly agree, who says (Matt. 
J3 : 38) that "the good seed are the children of the kingdom ; 
but the tares are the children of the wicked one." " The field," 
he says, " is the world," not the Church. Thus John speaks 
concerning the whole race of the Jews, and says that it will 
come to pass that the true Church will be separated from that 
people. Therefore, this passage is more against the adversaries 
than in favor of them, because it shows that the true and spirit 
ual people is to be separated from the carnal people. Christ 
also speaks of the outward appearance of the Church, when he 
says (Matt. 13 : 47) : " The kingdom of heaven is like unto a 
net," likewise " to ten virgins," and he teaches that the Church 
has been covered by a multitude of evils, in order that this 
stumbling-block may not offend the pious ; likewise, in order 
that we may know that the Word and sacraments are efficacious 
even when administered by the wicked. And meanwhile he 
teaches that these godless men, although they have the fellow 
ship of outward signs, are nevertheless not the true kingdom 
of Christ, and members of Christ. They are members of the 
kingdom of the devil. Neither indeed are we dreaming of a zc 
Platonic state, as some wickedly charge, but we say that this 
Church exists, viz. the truly believing and righteous men scattered 
throughout the whole world. [We are speaking not of an im 
aginary Church, which is to be found nowhere; but we say 
and know certainly that this Church, wherein saints live, is 
and abides truly upon earth ; namely, that some of God s chil 
dren are here and there in all the world, in various kingdoms, 
islands, lands and cities, from the rising of the sun to its 
setting, who have truly learned to know Christ and his Gos 
pel.] And we add the marks : " the pure doctrine of the Gos- 
wl [the office of the ministry or Gospel], and the sacraments." 



166 THE APOLOGY OF THE AUGSBURG CONFESSION. 

And this Church is properly the pillar of the truth (1 Tim. 3 : 
15). For it retains the pure Gospel, and, as Paul says (1 Cor. 
3 : 12), "the foundation," i. e. the true knowledge of Christ 
and faith. Although among these [in the body which is built 
upon the true foundation, i. e. upon Christ and faith], there are 
also many weak persons, who upon the foundation build stub 
ble that will perish, i. e. certain unprofitable opinions [some 
human thoughts and opinions], which nevertheless, because 
,rg they do not overthrow the foundation, are both forgiven 

them, and also corrected. And the writings of the holy 2 j 
Fathers testify that sometimes even they built stubble upon the 
foundation, but that this did not overthrow their faith. But 
most of those errors which our adversaries defend, overthrow 
faith ; as their condemnation of the article concerning the re 
mission of sins, in which we say that the remission of sins i, 
received by faith. Likewise manifest and pernicious is the 
error, in that the adversaries teach that men merit the remis 
sion of sins by love to God, prior to grace. For this also is to 
remove "the foundation," i. e. Christ. Likewise what need 
will there be of faith, if the sacraments justify ex opere operate, 
without a good disposition on the part of the one using them ? 
But just as the Church has the promise that it will always 22 
have the Holy Ghost, so it has also the threatenings that there 
will be wicked teachers and wolves. The Church properly so 
called is that which has the Holy Ghost. Although wolves 
and wicked teachers go about in the Church, yet they are not 
properly the kingdom of Christ. Just as Lyra also testifies, 
when he says: "The Church does not consist of men, with 
respect to power, or ecclesiastical or secular dignity, because 
many princes, and archbishops, and others of lower rank, have 
apostatized from the faith. Therefore, the Church consists of 
those persons in whom there is a true knowledge and confes 
sion of faith and truth." What else have we said in our Con 
fession than what Lyra here says ? 

But the adversaries perhaps require that the Church be thus 23 
defined, viz. that it is the supreme outward monarchy of the 
^ whole world, in which the Roman pontiff necessarily has 
the absolute power (which no one is permitted to dispute 
or censure) to frame articles of faith, to abolish, according to 
his pleasure, the Scriptures [to pervert and interpret them con 
trary to all divine law, contrary to his own decretals, contrary 
to all imperial rights, as often, to as great an extent, and when 
ever it pleases him ; to sell indulgences and dispensations for 
money], to appoint rites of worship and sacrifices ; likewise to 
frame such laws as he may wish, and to dispense and exempt 
from whatever laws, divine, canonical or civil, which he may 
wish ; and that from him the Emperor and all kings receive, 



CH. IV., ARTS. VII. AND VIII. THE CHUECH. 167 

according to the command of Christ, the power and right to 
hold their kingdoms. For as the Father has subdued all things 
beneath him, this right should be understood as transferred to 
the Pope ; therefore the Pope must necessarily be lord of the 
whole world, of all the kingdoms of the world, of all things 
private and public, and must have absolute power in temporal 
and spiritual things, and both swords, the spiritual and temporal. 
Besides this definition, not of the Church of Christ, but of the 24 
papal kingdom, has as its authors not only the canonists, but 
also Daniel 11 : 36 sqq. [Daniel, the prophet, represents Anti 
christ in this way.] 

But if we would define the Church, in this way, we would 25 
perhaps have fairer judges. For there are many things extant 
written extravagantly and wickedly concerning the power of 
the Pope of Rome, on account of which no one has ever been 
arraigned. We alone are blamed, because we proclaim the 
beneficence of Christ, that by faith in Christ we obtain remis 
sion of sins, and not by [hypocrisy or] rites of worship devised 
by the Pope. Moreover, Christ, the prophets and apostles de- 26 
fine the Church of Christ far otherwise than as the papal king 
dom. Neither must we transfer to the priests what belongs to 27 
the true Church, viz. that they are pillars of the truth, that 
they do not err. For how many of them care for the Gospel, 
or judge that it is worth being read ? Many even publicly 
ridicule all religions, or, if they approve any, they approve 
those which are in harmony with human reason, and regard 
the rest fabulous and like the tragedies of the poets. Where- 28 
fore we hold, according to the Scriptures, that the Church prop 
erly so called, is the congregation of saints [of those here and 
there in the world], who truly believe the Gospel of Christ, 
and have the Holy Ghost. And yet we confess that, in this 
life, many hypocrites and wicked men, mingled with these, 
have the fellowship of outward signs, who are members of the 
Church according to this fellowship of outward signs, and ac 
cordingly bear offices in the Church [preach, administer the 
sacraments, and bear the title and name of Christians]. Neither 
does the fact that the sacraments are administered by the un- 
158 wortn y> detract from their efficacy, because, on account of 
the call of the Church, they represent the person of Christ, 
and do not represent their own persons, as Christ testifies (Luke 
10 : 16) : " He that heareth you, heareth me " [Thus even Ju 
das was sent to preach]. When they offer the Word of God, 
when they offer the sacraments, they offer them in the stead 
and place of Christ. The Word of Christ teaches this, in 
order that we may not be offended by the un worthiness of the 
ministers. 

But concerning this matter, we have spoken with sufficient 25 



168 THE APOLOGY OF THE AUGSBURG CONFESSION. 

clearness in the Confession, 1 that we condemn the Donatista 
and Wickliffites, who thought that men sinned when they re 
ceived the sacraments from the unworthy in the Church. Tftese 
things seem, for the present, to be sufficient for the defence of 
the description of the Church which we have presented. 
Neither do we see how, when the Church properl/ so called is 
named "the body of Christ," it should be described otherwise 
than we have described it. For it is evident that the wicked 
belong to the kingdom and body of the devil, who impels and 
holds captive the wicked. These things &re clearer than the 
light of noonday, which, if the adversaries still continue to 
pervert, we will not hesitate to reply at gi eater length. 

The adversaries condemn also the part of the seventh article ^. 
in which we said that " to the unity of the Church, it is suffi 
cient to agree concerning the doctrine of the Gospel, and the 
administration of the sacraments, nor is it necessary that hu 
man traditions, rites, or ceremonies instituted by men should be 
alike everywhere." Here they distinguish between " uni 
versal" and "particular" rites, and approve our article, if it 
be understood concerning pai fieular rites ; they do not receive 
it concerning universal ritts. We do not sufficiently under- 31 
stand what the adversaries mean. We are speaking of true, 
i. e. of spiritual unity [we say that those are one harmonious 
Church, who believe in one Christ ; who have one Gospel, one 
Spirit, one faith, the B&me sacraments, and we are speaking, 
therefore, of spiritual unity], without which faith in the heart, 
or righteousness of heart before God, cannot exist. For this 
we say that similarity of human rites, whether universal or 
particular, is not necessary, because the righteousness of faith 
is not a righteousness bound to certain traditions [outward cere 
monies of human ordinances] as the righteousness of the Law 
JTQ was bound to the Mosaic ceremonies, because this right 
eousness of the heart is a matter that quickens the heart. 
To this quickening, human traditions, whether they be universal 
or particular, contribute nothing ; neither are they effects of 
of the Holy Ghost, as are chastity, patience, the fear of God, 
love to one s neighbor and the works of love. 

Neither were the reasons trifling why we presented this arti- 3^ 
cle. For it is evident that many foolish opinions concerning 
traditions had crept into the Church. Some thought that 
human traditions were necessary services for meriting justifica 
tion [that without such human ordinances, Christian holiness 
and faith are of no avail before God ; also that no one can be a 
Christian unless he observe such traditions, although they are 
Qothing but an outward regulation]. And afterwards they dis- 

1 Aug. Conf. viii. : 3. 



Crt. IV., ARTS. VII. AND VIII. THE CHURCH. 169 

puted how it came to pass that God was to be worshipped with 
such variety, as though indeed these observances were acts of 
worship, and not rather outward and political ordinances, per 
taining in no respect to righteousness of heart or the worship 
of God, which vary, according to the circumstances, for certain 
probable reasons, sometimes in one way, and at other times in 
another [as in worldly governments one state has customs dif 
ferent from another]. Likewise some Churches have excom 
municated others because of such traditions, as the observance 
of Easter, pictures and the like. 1 Hence the ignorant have 
supposed that faith, or the righteousness of the heart before 
God, cannot exist [and that no one "an be a Christian] without 
these observances. For many fooHsh writings of the Sum- 
mists 2 and of others, concerning this matter are extant. 

But just as dissimilar spaces of day and night do not in- 33 
jure the unity of the Church, so we believe that the true unity 
t>f the Church is not injured by dissimilar rites instituted by 
men. Although it is pleasing to us that, for the sake of tran 
quillity [unity and good order] universal rites be observed. 
Just as also in the Churches, we willingly observe the order 
of the mass, 3 the Lord s Day, and other more eminent festival 
days. And with a very grateful mind, we embrace the profit 
able and ancient ordinances, especially since they contain a dis 
cipline, by which it is profitable to educate and instruct the 
people and those who are ignorant. But now we are not dis- 34 
cussing the question whether it be of advantage to observe them 
on account of peace or bodily profit. Another matter is treated 
of. For the question at issue is, whether the observances of 
human traditions be acts of worship necessary for righteousness 
before God. This is the point to be judged in this controversy, 
and when this is decided, it can afterwards be judged whether 
to the true unity of the Church it is necessary that human tra 
ditions should everywhere be alike. For if human traditions 
be not acts of worship necessary for righteousness before God, 
it follows that even they can be righteous and be the sons of 
God who have not the traditions which have been received 
jgQ elsewhere. As if the style of German clothing is not 
worship of God, necessary for righteousness before God, it 

1 According to Eusebius (Ecclesiastical History, v. : 23-25), Victor, 
Bishop of Rome (about 196, A. D.) excommunicated the Churches of Asia 
Minor, on account of differences concerning the celebration of Easter. In 
the eighth and ninth centuries, anathemas were pronounced in the Greek, 
Roman and Frank Churches concerning images. 

* Those who wrote summaries either of canonical law, or ethics; espe 
cially the scholastics of the thirteenth century. 

8 The order of Lessons in the Mass, Augsburg Confession, xxvi. 40. 

22 



170 THE APOLOGY OF THE AUGSBUKG CONFESSION. 

follows that men can be righteous, and sons of God, and 
the Church of Christ, even though they use a costume that is 
not German, but French. 

Paul clearly teaches this to the Colossians (2 : 16, 17) : " Let 35 
no man, therefore, judge you in meat, or in drink, or in respect 
of a holyday, or of the new moon, or of the Sabbath days ; 
which are a shadow of things to come; but the body is of 
Christ." Likewise (v. 20 sqq.) : " 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 ; han 
dle not ; which all are to perish with the using), after the com 
mandments and doctrines of men ? Which things have indeed 
a show of wisdom in will-worship and humility." For the 36 
meaning is : Since righteousness of the heart is a spiritual mat 
ter, quickening hearts, and it is evident that human traditions 
do not quicken hearts, and are not effects of the Holy Ghost, as 
are love to one s neighbor, chastity, etc., and are not instruments 
through which God admonishes hearts to believe, as are the 
divinely-given Word and sacraments, but are usages with re 
gard to matters that pertain in no respect to the heart, which 
perish with the using, we must not believe that they are neces 
sary for righteousness before God. And to the same effect, he 
says, Rom. 14:17: "The kingdom of God is not meat and 
drink ; but^ righteousness and peace and joy in the Holy Ghost." 
But there is no need to cite many testimonies ; since they are 37 
everywhere obvious in the Scriptures, and, in our Confession, 
we have brought together very many of them, in the latter 
articles. 1 And the point to be decided in this controversy must 
be repeated afterwhile, viz. whether human traditions be acts of 
worship necessary for righteousness before God? There we 
will discuss this matter more fully. 

The adversaries say that universal traditions are to be ob- 38 
served because they are supposed to have been handed down by 
the apostles. What religious men they are ! They wish that 
the rites derived from the apostles be retained ; they do not 
wish tiie doctrine of the apostles to be retained. They must 39 
161 J ud S e concerning these rites, just as the apostles them 
selves judge in their writings. For the apostles did not 
wish us to believe that through such rites we are justified, that 
such rites are necessary for righteousness before God. The 
apostles did not wish to impose such a burden upon con 
sciences ; they did not wish to place righteousness and sin in 
the observance of days, food and the like. Yea Paul calls & 
such opinions doctrines of devils (1 Tim. 4 : 1). Therefore the 
will and advice of the apostles ought to be derived from their 

1 Augsburg Confession, xxvi. 22-29 ; xxviii. 44-48. 



CH. IV., ARTS. VII. AND VIII. THE CHURCH. 171 

writings; it is not enough to mention their example. They 
observed certain days, not because this observance was necessary 
for justification, but in order that the people might know at 
what time they should assemble. They observed also certain 
other rites, and order of lessons, whenever they assembled. 
The people retained also from the customs of the fathers [from 
their Jewish festivals and ceremonies], as is commonly the case, 
certain things which, being somewhat changed, the fathers 
adapted to the history of the Gospel, as the Passover, Pente 
cost, so that not only by teaching, but also through these ex 
amples, they might hand down to posterity the memory of the 
most important subjects. But if these things were handed 41 
down as necessary for justification, why afterwards did the 
bishops change many things in these very matters ? But if 
they were matters of divine right it was not lawful to change 
them by human authority. Before the Synod of Nice, some 42 
observed Easter at one time, and others at another time. Nei 
ther did this want of uniformity injure faith. Afterward the 
plan was adopted, by which our passover [Easter] did not fall 
at the same time as that of the Jewish passover. But the apos 
tles had commanded the Churches to observe the passover with 
the brethren who had been converted from Judaism. There 
fore after the Synod of Nice, certain nations tenaciously held to 
the custom of observing the Jewish time. But the apostles, by 
this decree, did not wish to impose necessity upon the Churches, 
as the words of the decree testify. For it bids no one to be 
troubled, even though his brethren, in observing Easter, do not 
compute the time aright. The words of the decree are extant 
in Epiphanius : " Do not calculate, but celebrate it whenever 
your brethren of the circumcision do ; celebrate it at the same time 
with them, and even though they may have erred, let not this be 
a care to you." Epiphanius writes that these are the words of 
the apostles presented in a decree concerning Easter, in which 
the discreet reader can easily judge that the apostles wished to 
fre<* the people from the foolish opinion of a fixed time, when 
they prohibit them from being troubled, even though a mistake 
should be made in the computation. Some, 1 moreover, in the 43 
East, who were called, from the author of the dogma, Audians, 
contended, on account of this decree of the apostles, that the 
passover should be observed with the Jews. Epiphanius, in 
refuting them, praises the decree, and says that it contains 
nothing which deviates from the faith or rule of the Church, 
and blames the Audians because they do not understand aright 
the expression, and interprets it in the sense in which we inter 
pret it, because the apostles did not believe that it referred to 

1 Germ, omits \\ 43, 44. 



172 THE APOLOGY OF THE AUGSBUKU CONFESSION. 

lfi n the time in which the passover should be observed, but be- 
cause the chief brethren had been converted from the Jews, 
who observed their custom, and, for the sake of harmony, 
w/shed the rest to follow their example. And the apostles 44 
wisely admonished the reader neither to remove the liberty of 
the Gospel, nor to impose necessit}^ upon consciences, because 
they add that they should not be troubled even though there 
should be an error in making the computation. 

Many things of this ckss can be inferred from the histories, 45 
in which it appears that a want of uniformity in human ob 
servances does not injure the unity of faith [separate no one 
from the universal Christian Church]. Although what need 
is there of discussion ? The adversaries do not at all under 
stand what the righteousness of faith is, what the kingdom of 
Christ is, if they judge that uniformity of observances in food, 
days, clothing and the like, which do not have the command 
of God, be necessary. But look at the religious men, our ad- 46 
versaries. For the unity of the Church, they require uniform 
human observances, although they themselves have changed the 
ordinance of Christ in the use of the Supper, which certainly 
was before a universal ordinance. But if universal ordinances 
are so necessary, why do they themselves change the ordinance 
of Christ s Supper, which is not human, but divine ? But con 
cerning this entire controversy, we will have to speak at differ 
ent times below. 

VI. Of the Eighth Article. 

The entire eighth article has been approved, in which we 47 
confess that hypocrites and wicked persons have been mingled 
with the Church, and that the sacraments are efficacious even 
though distributed by wicked ministers, because the ministers 
act in the place of Christ, and do not represent their own per 
sons, according to Luke 10 : 16 : "He that heareth you, hear- 
eth me." Impious teachers 1 are to be deserted, because these 48 
do not act any longer in the place of Christ, but are antichrists. 
And Christ says (Matt, 7 : 15) : "Beware of false prophets." 
And Paul (Gal. 1:9): "If any man preach any other gospel 
unto you, let him be accursed." 

But Christ has warned us in his parables concerning the 49 
Church, lhat, when offended by the private vices, whether of 
priests or people, we should not excite schisms, as the Donat- 
ists have wickedly done. We judge, as altogether seditious, 2 50 

PARALLEL PASSAGES. Augsburg Confession, Art. viii.; Large Catechism, 
Part v., 15 sqq. ; Formula of Concord, Sol. Dec. xii., \\ 14, 34. 

1 /. e. They who teach what is impious. See Apology, xiv. : 21, p. 290. 
The followers of Wycliffe. Of. WycliftVs Dialogues, L. iv., Cap. 17. 



CH. IV., ART. IX. BAPTISM. 173 

(hose indeed who excited schisms for the reason that they main 
tained that the priests should not be permitted to hold posses 
sions or property. For to hold that which is one s own is a 
no civil ordinance. It is lawful, however, for Christians to 
use civil ordinances, as the air, the light, food, drink. For 
as nature and the fixed movements of the heavenly bodies, are 
truly God s ordinances and we are preserved by God, so lawful 
governments are truly God s ordinances, and are retained and 
lefended by God against the devil. 

ARTICLE IX. 

Of Baptism. 

THE ninth article has been approved, in which we confess 51 
that " baptism is necessary to salvation/ and that " children 
are to be baptized," and that " the baptism of children is not 
in vain, but is necessary and effectual to salvation." And since 52 
the Gospel is taught among us purely and diligently, by God s 
favor we receive also from it this fruit, that in our Churches 
no Anabaptists have arisen [have not gained ground in our 
Churches], 1 because the people have been fortified by God s 
Word, against the wicked and seditious faction of these rob 
bers. And as we condemn most other errors of the Anabap 
tists, we condemn this also, that they dispute that the baptism 
of little children is unprofitable. For it is very certain that 
the promise of salvation pertains also to little children [that 
the divine promises of grace and of the Holy Ghost belong 
not alone to the old, but also to children]. Neither indeed 
does it pertain to those who are outside of Christ s Church, 
where there is neither Word nor sacraments, because the king 
dom of Christ exists only with the Word and sacraments. 
Therefore it is necessary to baptize little children, that the 
promise of salvation may be applied to them, according to 
Christ s command (Matt. 28:19): "Baptize all nations." 
Just as there salvation is offered to all, so baptism is offered 
to all, to men, women, children, infants. It oJearly follows, 
therefore, that infants are to be baptized, because with baptism 
salvation [the universal grace and treasure of the Gospel] is 
offered. 

Secondly, it is manifest that God approves of the baptism of 53 
little children. Therefore the Anabaptists who condemn the bap- 

PARALLEL PASSAGES. Nicene Creed, g 9; Augsburg Confession, Art. ix.: 
Bmalcald Articles, P. iii., Art. v. ; Small Catechism, P. iv. ; Large Catechism 
Proleg. 21, Part iv. ; Formula of Concord, Sol. Dec. xii. : 10-13; Tisitatior 
Articles, iii. 

1 Reference is made especially to the Churches of Uppei Saxony. F. 



174 THE APOLOGY OF THE AUGSBUKG CONFESSION 

tism of little children, believe wickedly. That God, however, 
approves of the baptism of little children, is shown by this, 
viz. that God gives the Holy Ghost to those thus baptized [to 
many who have been baptized in childhood]. For if this bap 
tism* would be in vain, the Holy Ghost would be given to none, 
none would be saved, and finally there would be no Church. 1 
[For there have been many holy men in the Church who have 
not been baptized otherwise.] This reason, even taken alone, 
can sufficiently establish good and godly minds against the god 
less aod fanatical opinions of the Anabaptists. 

ARTICLE X. 

Of the Holy Supper. 

g, THE tenth article has been approved, in which we con- 54 

fess that we believe, that, " in the Lord s Supper, the body 
and blood of Christ are truly and substantially present, and are 
truly tendered, with those things which are seen, bread and 
wine, to those who receive the sacrament." This belief we 
constantly defend, as the subject has been carefully examined 
and considered. For since Paul says (1 Cor. 10 : 16) that the 
bread is the communion of the Lord s body, it would follow, if 
the Lord s body were not truly present, that bread is not a com 
munion of the body, but only of the Spirit of Christ. And 55 
we have ascertained that not only the Roman Church affirms 
the bodily presence of Christ, but the Greek Church also both 
now believes and formerly believed the same. For the canon 
of the Mass among them testifies to this, in which the priest 
clearly prays that the bread may be changed and become the 
very body of Christ. And Vulgarius, who seems to us to be 
not a silly writer, says distinctly that " bread is not a mere fig 
ure, but is truly changed into flesh." And there is a long ex- 56 
position of Cyril on John 15, in which he teaches that Christ 
is corporeally offered us in the Supper. For he says thus: 
" Nevertheless, we do not deny that we are joined spiritually 
to Christ by true faith and sincere love. But that we have no 
mode of connection with him, according to the flesh, this indeed 
we entirely deny. And this we say is altogether foreign to the 
divine Scriptures. For who has doubted that Christ is thus a 
vine, and we indeed are branches, deriving thence life for our 
selves? Hear Paul saying (1 Cor. 10 : 17 ; Rom. 12 : 5; Gal. 
3 : 28) that we are all one body in Christ, that, although we 

PARALLEL PASSAGES. Aug. Conf., Art. x. ; Sraalcald Articles, P. iii., Art. 
vi. ; Small Catechism, Part v. ; Large Catechism, Proleg. 23 sqq., Part r.j 
Formula of Concord, Epitome, and Sol. Dec. c. vii. 

1 These words are takeo from Augustine, De pecc. merit, el remiu., I. : 19 






CONFESSION. 175 

are many, we are, nevertheless, one in him ; for we are all par 
takers of that one bread. Does he perhaps think that the vir 
tue of the mystical benediction is unknown to us ? Since this 
is in us, does it not also by the communication of Christ s flesh, 
cause Christ to dwell in us bodily?" And a little after : "Whence 
we must consider that Christ is in us not only according to habit, 
which is understood as love, but also by natural participation," 
etc. We have cited these testimonies, not to undertake a dis- 57 
cussiou here, concerning this subject (for His Imperial Majesty 
does not disapprove of this article), but in order that all who 
may read them, may the more clearly perceive that we defend 
the doctrine received in the entire Church, that, in the Lord s 
Supper, the body and blood of Christ are truly and substantially 
present, and are truly tendered with those things which are seen, 
bread and wine. And we speak of the presence of the living 
Christ [living body] ; knowing that " death hath no more do 
minion over him " (Rom. 6 : 9). 

ARTICLE XI. 
Of Confession. 

THE eleventh article, " Of Retaining Absolution in the 58 
Church," is approved. But they add a correction, in reference 
to confession, viz. that the regulation be observed, headed, Om- 
nis utriusque, 1 and that annual confession be made, and although 
all sins cannot be enumerated, yet that diligence be employed 
in order that they be recollected, and those which can be re- 
r called, be recounted. Concerning this entire article, we will 
speak at greater length afterwhile, 2 when we will explain 
our entire opinion concerning repentance. It is well known 59 
that we had so elucidated and honored [that we have preached, 
written and taught in a manner so Christian, correct and pure] 
the benefit of absolution and the power of the keys, that many 
distressed consciences have derived consolation from our doctrine ; 
since they have heard that it is the command of God, nay rather 
the utterance peculiar to the Gospel, that we should believe the 
absolution, and regard it certain that the remission of sins is 
freely granted us for Christ s sake ; and that we should believe 
that, by this faith, we are truly reconciled to God [as though 
we heard a voice from heaven]. This belief has encouraged 

PARALLEL PASSAGES. Augsburg Confession, Art. xi. ; xxv. ; Apology, Art 
v.:ll sqq., 169; Art. vi., 185; Smalcald Articles, Art. viii., 321; Small Cate 
chism, Part VI. 

1 Canon xxi., Fourth Lateran Council, A. D. 1216. 
* Apology. Art, ?. 



176 THE APOLOGY OF THE AUGSBUKG CONFESSION. 

many godly minds, and, in the beginning, brought Luther the 
best recommendation to all good men ; since it shows consciences 
sure and firm consolation ; because previously the entire power 
[entire necessary doctrine of repentance and] of absolution had 
been kept suppressed by doctrines concerning works, since the 
sophists and monks teach nothing of faith and free remission 
[but pointed men to their own works, from which nothing but 
oubt proceeds in alarmed consciences]. 

But with respect to the time, certainly the most in our6a 
churches use the sacraments, absolution and the Lord s Supper 
frequently in a year. And those who teach of the worth and 
fruits of the sacraments, speak in such a manner as to invite 
the people to use the sacraments frequently. For concerning 
this subject, there are many things extant written by our theo 
logians in such a manner, that the adversaries, if they are good 
men, will undoubtedly approve and praise them. Excommu- 61 
nication is also pronounced against the openly wicked and the 
despisers of the sacraments. These things are thus done, both 
according to the Gospel and according to the old canons. But 61 
a fixed time is not prescribed, because all are not ready in 
like manner at the same time. Yea if all would hasten to 
gether at the same time, the people could not be heard and in 
structed in order [so diligently]. And the old canons and 
Fathers did not appoint a fixed time. The canon speaks only 
thus : l " If any enter the Church and be found never to com 
mune, let them be admonished. If they do not commune, let 
them come to repentance. If they commune [if they wish to 
be regarded Christians], let them not for ever be excluded. If 
they have not done this, let them be excluded ." Christ [Paul] 
says (1 Cor. 11 : 29), that those who eat unworthily, eat judg 
ment to themselves. The pastors accordingly do not compel 
those who are not qualified to use the sacraments, 
jgg Concerning the enumeration of sins in confession, men are 63 

thus taught, in order that snares be not cast upon con 
sciences. Although it is of advantage to accustom inexperi- 
eiced men to enumerate some things, in order that they may be 
the more readily taught, yet we are now discussing what is ne 
cessary according to divine law. Therefore, the adversaries 
ought not to cite for us the regulation Omnis utriusque } which 
is not unknown to us, but they ought to show from the divine 
law that an enumeration of sins is necessary for obtaining theii 
remission. The entire Church, throughout all Europe, knows 64 
what sort of snares, this point of the regulation, which com 
mands that all sins be confessed, has cast upon consciences. 
Neither has the text by itself as much disadvantage as the 

1 Council of Toledo, A. D. 400, Canon xiii. 



CH. IV., ART. XL CONFESSION. 177 

Summists afterwards imagined, who collect the circumstances * 
of the sins. What labyrinths were there ! How great a tor 
ture for the best minds! For these incitements of terror 
moved in no way licentious and profane men. 

Afterwards what tragedies did the questions concerning one s 65 
own priest, 2 excite among the pastors and brethren [monks of 
various orders], who then were by no means brethren, when 
they were warring concerning jurisdiction of confessions ! We, 
therefore, believe that, according to divine law, the enumera 
tion of sins is not necessary. This also is pleasing to Panor- 
mitanus and very many other learned jurisconsults. 3 Nor do 
we wish to impose necessity upon the consciences of our people 
by the regulation, Omnis utriusque, of which we judge, just as 
of other human traditions, that they are not acts of worship 
necessary for justification. And this regulation commands an 
impossible matter, that we should confess all sins. It is evi 
dent, however, that we neither remember most sins, nor under 
stand them [nor do we indeed even see the greatest sins], 
according to Ps. 19:13: " Who can understand his errors?" 

If the pastors are good men, they will know how far it is of 66 
advantage to examine [the young and otherwise] inexperienced 
persons; but we do not wish to sanction the torture of the 
Summists, which notwithstanding would have been less intol 
erable if they had added one word concerning faith, which 
comforts and encourages consciences. Now, concerning this 
faith, which obtains the remission of sins, there is not a syl 
lable in so great a mass of constitutions, glosses, summaries, 
books of confession. Christ is nowhere read there. Only the 
lists of sins are read. And the greater part is occupied with 
sins against human traditions, and this is most vain. This 67 

doctrine has forced to despair many godly minds, which 
were not able to find rest, because they believed that by divine 
law an enumeration was necessary : and yet they experienced 
that it was impossible. But other faults of no less moment 
nhere in the doctrine of the adversaries concerning repentance, 
vhich we will now recount. 

1 Council of Trent also requires confession of these, \ 14, cap. 5. 
1 The " Omnis utriusque " commands that to him all sins be confessed 
* Augsburg Confession, xxv. : 12. 
23 



178 THE APOJX)GY OF THE AUGSBURG CONFESSION 



CHAPTER V. 
ARTICLE XII. 

Of Repentance. 

IN the twelfth article they approve of the first part, in which i 
we set forth that, to those who have fallen since baptism, the 
remission of sins can be imparted at whatever time, and as often 
as they are converted. They condemn the second part, in which 
we say that the parts of repentance are contrition and faith [a 
penitent, contrite heart, and faith, that I believe that I receive 
the forgiveness of sins through Christ]. They say that faith 
is not the second part of repentance. What are we to do here, a 

Charles, thou most invincible Emperor ? The utterance pe 
culiar to the Gospel is this, that by faith we obtain the remis 
sion of sins. [This word is not our word, but the voice and 
word of Jesus Christ our Saviour.] This voice of the Gospel 
these writers of the confutation condemn. We, therefore, can 
in no way assent to the confutation. We cannot condemn the 
utterance of the Gospel so salutary and abounding in consola 
tion. What else is the denial that by faith we obtain remission 
of sins, but to treat the blood and death of Christ with scorn ? 
We, therefore, beseech thee, O Charles, most invincible Em- 3 
peror, to patiently and diligently hear and consider us concern 
ing this very important subject, which contains the chief topic 
of the Gospel, and the true knowledge of Christ, and the true 
worship of God. For all good men will ascertain that on this 
subject we have taught especially things that are true, godly, 
salutary and necessary for the whole Church of Christ. They 
will ascertain from the writings of our theologians that very 
much light has been added to the Gospel, and many pernicious 
errors have been corrected, by which, through the opinions of 
the scholastics and canonists, the doctrine of repentance was 
previously covered. 

1 gg Before we come to the defence of our position we must 4 

say this first ; All good men of all ranks, and also of the 
theological rank, undoubtedly confess that before the writings 
of Luther appeared, the doctrine of repentance was very much 
confused. The books of the Sententiaries are extant, in which 
there are innumerable questions, which no theologians were 
ever able to explain satisfactorily. The people were able 
neither to comprehend the sum of the matter, nor to see what 

PARALLEL PASSAGES. Aug. Confess., Art. xii.; Smal. Art., Part iii., Art 
iii., vii. ; Large Catechism, Part iv., \ 64 sqq. ; Formula of Concord, Epitome 
and Sol. Dec, c. v. Cf Apology, Chap, ii., Art. iv., ? 61 ; Chap, iv., Art xi, 

2 59 sqq. 



CH. V., ABT. XII. REPENTANCE. 179 

things especially were required in repentance, where peace of 
conscience was to be sought for. Let any one of the adver- 5 
saries come forth and tell us when remission of sins takes place. 
O good God, what darkness there is ! They doubt whether it 
be in attrition 1 or in contrition that remission of sins occurs. 
And if it occur on account of contrition, what need is there of 
absolution, what does the power of the keys effect, if sin have 
been already remitted? Here indeed they also labor much 
more, and wickedly detract from the power of the keys. Some 6 
dream that, by the power of the keys, guilt is not remitted, but 
that eternal are changed into temporal punishments. Thus the 
most salutary power would be the ministry not of life and the 
Spirit, but only of wrath and punishments. Others, namely 7 
the more cautious, imagine that by the power of the keys, sins 
are remitted before the Church, and not before God. This also 
is a pernicious error. For if the power of the keys do not con 
sole us before God, what then will pacify the conscience? Still 
more involved is what follows. They teach that by contrition 8 
we merit grace. In reference to which if any one would ask 
why Saul and Judas and similar persons who were dreadfully 
contrite did not merit grace, reply must here be made, accord 
ing to faith and according to the Gospel, that Judas did not 
believe, that he did not support himself by the Gospel and 
promise of Christ. For faith shows the distinction between 
the contrition of Judas and of Peter. But the adversaries 
reply concerning the Law, that Judas did not love God, but 
feared the punishments. 

When, however, will a terrified conscience, especially in those 9 
serious, true and great terrors which are described in the psalms 
and the prophets, and which those certainly taste who are truly 
converted, be able to decide whether it fear God for his own 
sake [out of love it fear God, as its God], or be fleeing from 
eternal punishments? These great emotions can be distin 
guished in letters and terms ; they are not thus separated in 
fact, as these sweet sophists dream. Here we appeal to the 10 
judgments of all good and wise men [who also desire to know 
the truth]. They undoubtedly will confess that these discus 
sions in the writings of the adversaries are very confused and 
intricate. And nevertheless the most important subject is at 
|oq stake, the chief topic of the Gospel, the remission of sins. 
This entire doctrine concerning these questions which we 
have reviewed, is in the writings of the adversaries, full of 
errors and hypocrisy, and obscures the benefit of Christ, the 
power of the keys and the righteousness of faith [to inexpress 
ible injury of conscience]. 

1 Cf. Smalcald Articles, Part iii., Art. iii., $ 16, p. 314. 



180 TFTE APOLOGY OF THE AUGSBUKG CONFESSION. 

These things occur in the first act. What when they oome n 
to confession ? What a work there is in the endless enumera 
tion of sins, which is nevertheless, in great part, devoted to 
those against human traditions ! And in order that good minds 
may by this means be the more tortured, they imagine that this 
enumeration is of divine right. And when they demand this 12 
enumeration under the pretext of divine right, in the mean time 
they speak coldly concerning absolution, which is truly of di 
vine right. They falsely assert that the sacrament itself con 
fers grace ex opere operate without a good disposition on the 
part of the one using it ; no mention is made of faith appre 
hending the absolution and consoling the conscience. This is 
truly what is generally called dTtcevat npb TOJV fJtUffTypiatv, de 
parting from the mysteries. 

The third act [of this play] remains, concerning satisfactions. 13 
But this contains the most confused discussions. They imagine 
that eternal punishments are commuted to the punishments of 
purgatory, and teach that a part of these is remitted by the 
power of the keys, and that a part is to be redeemed by means 
of satisfactions. 1 They add further that satisfactions ought to iq 
be works of supererogation, and they make these consist of 
most foolish observances, such as pilgrimages, rosaries or similar 
observances which do not have the command of God. Then, 1 5 
just as they redeem purgatory by means of satisfactions, so an 
act of redeeming satisfactions which was most abundant in rev 
enue, was devised. For they sell indulgences which they inter 
pret as remissions of satisfactions. And this revenue is not only 
from the living, but is much more ample from the dead. Nor 
do they redeem the satisfactions of the dead only by indulgences, 
but also by the sacrifice of the Mass. 2 In a word, the subject 16 
I^Q of satisfactions is infinite. Among these scandals, for we 
cannot enumerate all things, the doctrine of the righteous 
ness of faith in Christ, and the benefit of Christ also lie cov 
ered by the doctrine of devils. Wherefore, all good men un 
derstand that the doctrine of the sophists and canonists concern 
ing repentance is properly and justly censured. For the fol 
lowing dogmas are clearly false, and foreign not only to Holy 
Scripture, but also to the Church Fathers : 

I. That from the divine covenant, we merit grace by good 17 
works wrought without grace. 

II. That by attrition, we merit grace. 18 

III. That for the blotting out of sin, the mere detestation 19 
of the crime is sufficient. 

1 Apology, c. vi., Art. xii., \\ 26, 37, p. 189 sq. 

1 Apology, c, xii., Art. xxiv., gg 64, 91, pp. 264, 268. 



CH. V., ART. XII. KEPENTANCR 181 

IV. That, on account of contrition, and not by faith in 20 
Christ, we obtain remission of sins. 

V. That the power of the keys avails for the remission of 21 
sins, not before God, but before the Church. 

VI. That by the power of the keys, sins are not remitted 22 
before God, but that the power of the keys has been instituted 
to commute eternal to temporal punishments, to impose upon 
consciences certain satisfactions, to institute new acts of wor 
ship, and to oblige consciences to such satisfactions and acts of 
worship. 

VII. That according to divine right, the enumeration of 23 
offences in confession, concerning which the adversaries teach, 

is necessary. 

VIII. That canonical satisfactions are necessary for redeem- 24 
ing the punishment of purgatory, or they profit as a compensa 
tion for the blotting out of guilt. For thus uninformed per 
sons understand it. 

IX. That the reception of the sacrament of repentance 00:25 
opere operato, without a good disposition on the part of the one 
using it, i. e. without faith in Christ, obtains grace. 

X. That by the power of the keys, our souls are freed from 26 
purgatory through indulgences. 

XI. That, in the reservation of cases, 1 not only canonical 27 
punishment, but the guilt also, ought to be reserved in reference 
to one who is truly converted. 

j^j In order, therefore, to deliver pious consciences from 28 

these labyrinths of the sophists, we have ascribed to repent 
ance these two parts, viz. contrition and faith. If any one de 
sire to add a third, viz. fruits worthy of repentance, i. e. a 
change of the entire life and character for the better [good 
works following conversion], we will not make any opposition. 2 
From contrition, we separate those idle and infinite discussions, 29 
as to when we grieve from love of God, and when from fear 
of punishment. But we say that contrition is the true terror 
of conscience, which feels that God is angry with sin, and 
which grieves that it has sinned. And this contrition thus 
occurs, when sins are censured from the Word of God, because 
the sum of the preaching of the Gospel is this, viz. to convict 

1 The more atrocious crimes which the Pope and his bishops reserve for 
their own judgment. 

2 Var. adds : Neither are we ignorant that with the grammarians the 
term pcenitenlia signifies to disapprove that which we before approved. 
This agrees better with contrition than with faith. But for the purpose 
of teaching, we here understand repentance to be the entire conversion, 
in which there are two termini, mortification and quickening. According 
to the usual names we call them contrition and faith. 



182 THE APOLOGY OF THE AUGSBURG CONFESSION 

of sin, and to offer for Christ s sake the remission of sins and 
righteousness, and the Holy Ghost, and eternal life, and tl at as 
regenerate men we should do good works. Thus Christ com- 30 
prises the sum of the Gospel, when he says in the last chapter 
of Luke (v. 47) : " That repentance and remission of sins 
should be preached in my name among all nations." And of 31 
these terrors, Scripture speaks, as Ps. 38 : 4, 8 : " For mine 
iniquities are gone over mine head, as a heavy burden they are 

too heavy for me I am feeble and sore broken; I 

have roared by reason of the disquietuess of my heart." And 
Ps. 6 : 2, 3 : " Have mercy upon me, O Lord ; for I am weak ; 
O Lord, heal me ; for my bones are vexed. My soul is also 
sore vexed ; but thou, O Lord, how long ?" And Isa. 38 : 10, 
13 : "I said in the cutting off of my days, I shall go to the 
gates of the grave : I am deprived of the residue of my years. 
.... I reckoned till morning, that, as a lion, so will he 
break all my bones." In these terrors, conscience feels the 32 
wrath of God against sin, which is unknown to secure men 
walking according to the flesh [as the sophists and their like]. 
It sees the turpitude of sin, and seriously grieves that it has 
sinned; meanwhile it also flees from the dreadful wrath of 
God, because human nature, unless sustained by the Word of 
God, cannot endure it. Thus Paul says (Gal. 2:19): "133 
through the Law, am dead to the Law." For the Law only 34 
accuses and terrifies consciences. In these terrors, our adver 
saries say nothing of faith ; they present only the Word which 
convicts of sin. When this is taught alone, it is the doctrine 
of the Law, not of the Gospel. By these griefs and terrors, 
they say that men merit grace, if they still love God. But 
how will men love God when they feel the terrible and inex 
pressible wrath of God ? What else than despair do those teach 
who, in these terrors, display only the Law ? 
172 ^ e tnere f re a dd as the second part of repentance, Of 35 

Faith in Christ, that in these terrors the Gospel concern 
ing Christ ought to be set forth to conscience, in which Gos 
pel the remission of sins is freely promised concerning Christ. 
Therefore, they ought to believe that for Christ s sake sins are 
freely remitted to them. This faith cheers, sustains, and quick- 36 
ens the contrite, according to Rom. 5:1: " Being justified by 
faith, we have peace with God." This faith obtains the remis 
sion of sins. This faith justifies before God, as the same pas 
sage testifies: "Being justified by faith." This faith shows 
the distinction between the contrition of Judis and Peter, of 
Saul and of David. The contrition of Judas or Saul is of no 
avail, for the reason that to this there is not added this faith, 
which apprehends the remission of sins, bestowed as a gift for 
Christ s sake. The contrition of David or Peter avails, because 37 



CH. V., ABT. XII. REPENTANCE. 



183 



to it there is added faith, which apprehends the remission of 
sing granted for Christ s sake. Neither is love present before 
reconciliation has been made by faith. For without Christ, the 
Law [God s Law or the First Commandment] is not performed, 
according to Eph. 2:8; Rom. 5:2: "By Christ we have ac 
cess to God." And this faith grows gradually and throughout 
the entire life, struggles with sin [is tested by various tempta 
tions] in order to overcome sin and death. But love follows 
faith, as we have above said. And thus filial fear can be clearly 38 
defined as such anxiety as has been connected with faith, i. e. 
where faith consoles and sustains the anxious heart. Servile 
fear is where faith does not sustain the anxious heart [is fear 
without faith, where there is nothing but wrath and doubt]. 

Moreover, the power of the keys administers and presents 39 
the Gospel through absolution, which is the true voice of the 
Gospel. Thus we also comprise absolution, when we speak of 
faith, because "faith cometh by hearing" (Rom. 10 : 17). For 
when the Gospel is heard, and the absolution p. e. the promise 
of divine grace] is heard, the conscience is encouraged, and re 
ceives consolation. And because God truly quickens through 40 
o the Word, the keys truly remit sins before God, according 
to Luke 10:16: "He that heareth you heareth me." 
Wherefore the voice of the one absolving must be believed not 
otherwise than we would believe a voice from heaven. And 41 
absolution properly can be called a sacrament of repentance, as 
also the more learned scholastic theologians speak. Meanwhile 42 
this faith is nourished in a manifold way in temptations, through 
the declarations of the Gospel [the hearing of sermons, read 
ing] and the use of the sacraments. For these are [seals and] 
signs of the New Testament, i. e. signs of the remission of 
sins. They offer, therefore, the remission of sins, as the words 
of the Lord s Supper clearly testify (Matt. 26 : 26, 28) : " This 
is my body which is given for you. This is the cup of the 
New Testament," etc. Thus faith is conceived and strength 
ened through absolution, through the hearing of the Gospel, 
through the use of the sacraments, so that it may not succumb 
while it struggles with the terrors of sin and death. This 13 
theory of repentance is plain and clear, and increases the worth 
of the power of the keys and of the sacraments, and illumines 
the benefit of Christ, and teaches us to avail ourselves of Christ 
as Mediator and Propitiator. 

But as the confutation condemns us for having assigned these 44 
two parts to repentance, we must show that Scripture expresses 
these as the chief parts in repentance or conversion. For 
Christ says (Matt. 11 : 28) : " Come unto me, all ye that labor 
and are heavy laden, and I will give you rest." Here there 
are two members. The "labor" and the "burden" signify 



184 THE APOLOGY OF THE AUGSBUKG CONFESSION. 

the contrition, anxiety and terrors of sin and of death. "^To 
come to Christ" is to believe that sins are remitted for Christ s 
sake ; when we believe our hearts are quickened by the Holy 
Ghost through the Word of Christ. Here, therefore, there are 45 
these two chief parts, contrition and faith. And in Mark 1 : 
15, Christ says: "Repent ye and believe the Gospel." As in 
the first member, he convicts of sins, in the latter he consoles 
us, and shows the remission of sins. For to believe the Gos 
pel is not that general faith which devils also have [is not only 
to believe the history of the Gospel], but it is peculiarly to^be- 
lieve that the remission of sins has been granted for Christ s 
sake. For this is revealed in the Gospel. You see also here 
that the two parts are joined, contrition when sins are reproved, 
and faith, when it is said : " Believe the Gospel." If any one 
should say here that Christ includes also the fruits of repent 
ance or the entire new life, we will not dissent. For this suf- 
7d fices us, that contrition and faith are named as the chief 
parts. 

Paul almost everywhere, when he describes conversion or re- 46 
newal, designates these two parts, mortification and quickening, 
as in Col. 2:11: "In whom also ye are circumcised with the 
circumcision made without hands," viz. by the " putting off the 
body of the sins of the flesh." And afterward (y. 12) :" Where 
in also ye are risen with him, through the faith of the opera 
tion of God." Here are two parts. One is the putting off the 
body of sins; the other is the rising again through faith. 
Neither ought these words, mortification, quickening, putting 
off the body of sins, rising again, to be understood in a Pla 
tonic way, concerning a feigned change ; but mortification sig 
nifies true terrors, such as those of the dying, which nature 
cannot sustain unless it be supported by faith. So he names 
that as " the putting off of the body of sins," which we ordi 
narily call contrition, because in these griefs the natural con 
cupiscence is purged away. And quickening ought not to be 
understood as a Platonic fancy, but as consolation which truly 
sustains life that is escaping in contrition. Here, therefore, are 47 
two parts : contrition and faith. For as conscience cannot be 
pacified except by faith, therefore faith alone quickens, accord 
ing to the declaration (Hal). 2:4; Rom. 1:17): "The just 
shall live by faith." 

And then in Col. 2 : 14, it is said that Christ blots out the 4$ 
handwriting which through the Law is against us. Here also 
there are two parts, the handwriting, and the blotting out of 
the handwriting. The handwriting, however, is conscience, 
convicting and condemning us. The Law moreover is the 
word which reproves and condemns sins. Therefore, this ut 
terance which says, " I have sinned against the Lord," as Da- 



CH. V., ABT. XII. KEPENTANCE. 18 

vid says (2 Sam. 12 : 13), is the handwriting. And wicked and 
secure men do not seriously give forth this utterance. For they 
do not see, they do not read the sentence of the Law written in 
the heart. In true griefs and terrors, this sentence is perceived. 
Therefore the handwriting which condemns us is contrition it 
self. To blot out the handwriting is to expunge this sentence, 
by which we declare that we are condemned, and to engross 
the sentence, according to which we know that we have been 
freed from this condemnation. But faith is the new sentence 
which reverses the former sentence, and gives peace and life to 
the heart. 

Although what need is there to cite many testimonies, sincere 
they are everywhere obvious in the Scriptures? Ps. 117 (118 : 
18) : " The Lord hath chastened me sore ; but he hath not given 
me over unto death." Ps. 118 (119 : 28) : " My soul melteth for 
heaviness ; strengthen thou rne, according unto thy word." 
Here in the first member, contrition is contained, and in the 
second the mode is clearly described, how in contrition we are 
revived, viz. by the word of God, which offers grace. This 50 
17 r sustains and quickens hearts. And 1 Kings 2 (1 Sam. 

1 2 : 6) : " The Lord killeth and maketh alive ; he bringeth 
down to the grave and bringeth up." By one of these, contri 
tion is signified; by the other, faith is signified. And Isa. 51 
28 : 21 : " The Lord shall be wroth, that he may do his work, 
his strange work ; and bring to pass his act, his strange act." 
He calls it the strange work of the Lord, when he terrifies, be 
cause to quicken and console is God s own work. [Other 
works, as to terrify and to kill, are not God s own works, for 
God only quickens.] But he terrifies, he says, for this reason, 
viz. that there may be a place for consolation and quickening, 
because hearts that are secure and do not feel the wrath of God 
loath consolation. In this manner, Scripture is accustomed to 52 
join these two, the terrors and the consolation, in order to teach 
that in repentance there are these chief members, contrition and 
faith that consoles and justifies. Neither do we see how the 
nature of repentance can be presented more clearly and simply. 
[We know with certainty that God thus works in his Christians 
in the Church]. 

For the two chief works of God in men are these, to terrify, 55 
and to justify and quicken those who have been terrified. Into 
these two works all Scripture has been distributed. The one 
part is the Law, which shows, reproves and condemns sins. 
The other part is the Gospel, i. e. the promise of grace be 
stowed in Christ, and this promise is constantly repeated in the 
whole of Scripture, first having been delivered to Adam [" I 
will put enmity," etc. (Gen. 3 : 15)]: afterwards to the patri 
archs; then, still more clearly proclaimed by the prophets; 

24 



186 THE APOLOGY OF THE AUGSBURG CONFESSION. 

lastly, preached and set forth among the Jews by Christ, and 
disseminated over the entire world by the apostles. For all the 54 
saints were justified by faith in this promise, and not by their . 
own attrition or contrition. 

And the examples of their lives show likewise these two 55 
parts. After his sin, Adam is reproved, and becomes terrified ; 
this was contrition. Afterward God promises grace, and speaks 
of a future seed (the blessed seed, i. e. Chiist), by which the 
kingdom of the devil, death and sin will be destroyed ; there 
he offers the remission of sins. These are the chief things. 
For although the punishment is afterwards added, yet this pun- 
7g ishment does not merit the remission of sin. And con 
cerning this kind of punishment, we will speak after a 
while. 

So David is reproved by Nathan, and, terrified, says (2 Sam. 56 
12:13): " I have sinned against the Lord." This is contri 
tion. Afterward he hears the absolution : " The Lord also 
hath put away thy sin ; thou shalt not die." This voice en 
courages David, and by faith sustains, justifies and quickens 
him. Here a punishment is also added, but this punishment 
does not merit the remission of sins. Nor are special punish- 57 
ments always added, but in repentance these two things ought 
always to exist, viz. contrition and faith, as Luke 7 : 37, 38. 
The woman which was a sinner came to Christ weeping. By 
these tears, the contrition is recognized. Afterward she hears 
the absolution : u Thy sins are forgiven ; thy faith hath saved 
thee ; go in peace." This is the second part of repentance, viz. 
faith which encourages and consoles her. From all these, it is 58 
apparent to godly readers that we assign to repentance those 
parts which properly belong to it in conversion, or regeneration 
and the remission of sin. Worthy fruits and punishment (like 
wise, patience that we be willing to bear the cross, and punish 
ments, which God lays upon the old Adam), follow regeneration 
and the remission of sin. We have mentioned these two parts 
in order that the faith which we require in repentance (of which 
the sophists and canonists have all been silent) might be the 
better seen. And what that faith is, which the Gospel pro 
claims, can be better understood when it is set over against 
contrition and mortification. 1 

1 Var. adds : And in order that the whole world may see how great ii 
the want of acquaintance with true godliness in our critics, who have writ 
ten the Confutation, we will add also the judgment of Bernard, who joins 
the two members in repentance, contrition and faith, precisely in the same 
manner that we do. In his third sermon concerning the Annunciation, 
these words occur: " Cause me to hear thy loving-kindness in the 
morning, for in thee do I trust ^Ps. 143 : 8). Hope alone doubtless ob 



CH. V., ART. XII. REPENTANCE. 187 

But as the adversaries expressly condemn our statement that 59 
men obtain the remission of sins by faith, we will add a few 
proofs, from which it will be understood that the remission of 
sins occurs not ex opere operato because of contrition, but by 
that special faith by which an individual believes that sins are 
remitted to him. For this is the chief article, concerning which 
we are contending with our adversaries, and whose knowledge 
we regard especially necessary to all Christians. As, however, 
it appears that we have spoken sufficiently above concerning 
the same subject, we will here be briefer. For very closely re- . 
lated are the topics of the doctrine of repentance and the doc 
trine of justification. 
- When the adversaries speak of faith, and say that it 6c 

precedes repentance, they understand by faith, not that 
which justifies, but that which, in a general way, believes that 
God exists, that punishments have been threatened to the wick 
ed [that there is a hell], etc. In addition to this faith we re 
quire that each one believe that his sins are remitted him. 
Concerning this special faith we are disputing, and we oppose 
it to the opinion which bids us trust not in the promise of 



tains with thee the place of compassion, neither dost thou place the oil 
of mercy except in the vessel of trust. But it is a faithless trust, capable 
assuredly of cursing only, since we evidently sin in hope. Although it 
ought not to be called trust, but an insensibility and pernicious dissimu 
lation. For what is trust to one who does not attend to danger ? Or what 
remedy is there for fear, where neither fear is perceived, nor the matter 
itself of fear ? Trust is a solace ; but he does not need solace who re 
joices when he has done wrong, and exults rather in the worst things. 
Therefore, let us ask, brethren, and desire that the answer be given us as 
to how great are the iniquities and sins which we have, and that our 
crimes and offences be shown us. Let us search our ways, and with earn 
est attention examine all our pursuits and dangers. Let every one say 
ID his fear : I will go to the gates of hell/ so that now we may take courage 
in no other way than in the mercy alone of God. This is the true confi 
dence of man forsaking self and relying on his Lord. This I say is true 
confidence, to which mercy is not denied, according to the testimony of 
the prophet: Behold, the eye of the Lord is upon them that fear him, 
upon them that hope in his mercy (Ps. 33 : 18). Neither assuredly does 
a small trust suffice us ; in us indeed there is cause of fear: but in him 
cause of trust." Thus far Bernard, whose opinion we have gladly quoted 
in order that readers may see how we here understand faith as referring 
to trust in mercy, which cheers and consoles the terrified, which he is 
right in calling trust. And this can be clearly seen when there is an 
opposition of terrors and of consolation. Just as Bernard here wishes 
the knowledge of sins or contrition or terrors to exist in men, and wishes 
trust to be added, which cheers in contrition. 



188 THE APOLOGY OF THE AUGSBURG CONFESSION. 

Christ, but in the opus operatum of contrition, confession, and 
satisfactions, etc. This faith follows terrors in such a manner 
as to overcome them, and render the conscience pacified. To 
this faith we ascribe justification and regeneration, while it frees 
from terrors, and brings forth in the heart not only peace and 
joy, but also a new life. We maintain that this faith is truly 
necessary for the remission of sins, and accordingly place it 
among the parts of repentance. Nor does the Church of Christ 
)elieve otherwise, although our adversaries contradict us. 

Moreover, in the beginning, we ask the adversaries whether t\ 
to receive absolution be a part of repentance, or not? But if 
they separate it from confession, as they are subtile in making 
the distinction, we do not see of what avail confession is with 
out absolution. If, however, they do not separate the receiving 
absolution from confession, it is necessary for them to hold that 
faith is a part of repentance, because absolution is not received 
unless by faith. That absolution, however, is not received un 
less by faith, can be proved from Paul, who teaches (Rom. 4 : 
16) that the promise cannot be received unless by faith. But 
absolution is the promise of the remission of sins. Therefore, 62 
it necessarily requires faith. Neither do we see how he who 
does not assent to it, may be said to receive absolution. And 
what else is the refusal to assent to absolution, but the charging 
God with ^ falsehood ? If the heart doubt, it regards those 
things which God promises as uncertain and of no account. 
Accordingly, in John 5 : 10 it is written : " He that believeth 
not God, hath made him a liar ; because he believeth not the 
record that God gave of his Son." 

Secondly, we think that the adversaries acknowledge that the 63 
178 remission of sins is either a part, or the end, or, to speak 
in their manner, the terminus ad quern of repentance [for 
what does repentance help, if the forgiveness of sins be not 
obtained?]. Therefore that, by which the remission of sins is 
received, is correctly added to the parts of repentance. It is 
rery certain, however, that even though all the gates of hell 
ontradict^us, yet the remission of sins cannot be received un- 
iess by faith alone, which believes that sins are remitted for 
Christ s sake, according to Rom. 3 : 25 : " Whom God hath set 
forth to be a propitiation through faith in his blood." Like 
wise Rom. 5:2: "By whom also we have access by faith unto 
grace," etc. For a teriified conscience cannot set over against 64 
God s wrath our works or our love, but it is at length pacified, 
when it apprehends Christ as Mediator, and believes the prom 
ises given for his sake. For those who dream that, without 
faith in Christ, hearts become pacified, do not understand what 
the remission of sins is, or how it came to us. Peter (1 Ep 2 65 
0) cites from Isa. (49 :. 23, and 28 : 16) : He tha> believeth on 



OH. V., ART. XII. REPENTANCE 189 

him, shall not be confounded." It is necessary therefore, that 
hypocrites be confounded, who are confident that they receive 
the remission of sins because of their own works, and not be 
cause of Christ. Peter also says in Acts 10 : 43 : "To him 
give all the prophets witness, that through his name, whoso 
ever believeth in him, shall receive remission of sins." What 
he says, "through his name," could not be expressed more 
clearly, and he adds : " Whosoever believeth in him." Thus 
therefore we receive the remission of sins only through the 
name of Christ, i. e. for Christ s sake, and not for the sake of 
any merits and works of our own. And this occurs when we 
believe that sins are remitted to us for Christ s sake. 

Our adversaries cry out that they are the Church, that they 66 
are following the consensus of the Church [what the Catholic, 
universal Church holds]. But Peter also here cites in our be 
half the consensus of the Church: "To him give all the 
prophets witness, that through his name, whosoever believeth 
in him, shall receive remission of sins," etc. The consensus 
of the prophets is assuredly to be judged as the consensus of 
the Church universal. [I verily think that if all the holy 
prophets were to unanimously agree in a declaration (since God 
regards even a single prophet as an inestimable treasure), it 
would also be a decree, a declaration, and a unanimous strong 
conclusion of the universal, Catholic, Christian, holy Church, 
and would be justly regarded such.] We concede neither to 
the Pope, nor to the Church, the power to make decrees against 
this consensus of the prophets. , But the bull of Leo openly 67 
condemns this article, " Of the Remission of Sins," and the ad 
versaries condemn it in the Confutation. From which it is ap 
parent what sort of a Church we must judge that of these men 
to be, who not only by their decrees censure the doctrine that 
,Q we obtain the remission of sins by faith, not on account 
of our works, but on account of Christ, but who also give 
the command, by force and the sword to abolish it, and by 
every kind of cruelty to put to death good men, who thus 
believe. 

But they have authors of a great name, Scotus, Gabriel, and 68 
the like, and passages of the Fathers which are cited in a muti 
lated form in the decrees. Certainly if the testimonies are to 
be counted, they surpass us. For there is a very great crowd 
of most trifling writers upon the Sententice, who, as though they 
had conspired, defend these figments concerning the merit of 
attrition, and of works, and other things, which we have above 
recounted. But lest any one may be moved by the multitude 69 
of citations, there is no great weight in the testimonies of the 
later writers, who did not originate their own writings, but 
onlv by compiling from the writers before them, transferred 



190 THE APOLOGY OF THE AUGSBURG CONFESSION. 

these opinions from some books into others. They have exer 
cised no judgment, but just like pedarii senators silently have 
approved tae errors of their superiors, which they have not un 
der stood. Let us not, therefore, hesitate to oppose this utter- 70 
ance of Peter, which cites the consensus of the prophets, to 
ever so many legions of the Sententiaries. And to this utter- 71 
ance of Peter, the testimony of the Holy Ghost is added. For 
the text speaks thus (Acts 10 : 44) : " While Peter yet spake 
these words, the Holy Ghost fell on all them which heard the 
Word." Therefore, let pious consciences know that the com- 73 
rnand of God is this, that they believe that they are freely for 
given for Christ s sake, and not for the sake of our works. 
And by this command of God, let them sustain themselves 
against despair, and against the terrors of sin and of death. 
And let them know that this belief has existed among saints 73 
from the beginning of the world. [Of this the idle sophists 
know little ; and the blessed proclamation, the Gospel, which 
proclaims the forgiveness of sins through the blessed seed, that 
is Christ, has from the beginning of the world been the greatest 
consolation and treasure to all pious kings, all prophets, all be 
lievers. For they have believed in the same Christ in whom 
we believe ; for from the beginning of the world no saint has 
been saved in any other way than through the faith of the same 
Gospel. Therefore Peter says also, etc.] For Peter clearly 
cites the consensus of the prophets, and the writings of the 
apostles testify that they believe the same thing. Nor are tes 
timonies of the Fathers wanting. For Bernard says the same 
thing in words that are in no way obscure : " For it is necessary 
first of all to believe that you cannot have remission of sins, 
unless by the indulgence of God, but add yet that you believe 
this, viz. that through him sins are forgiven thee. This is the 
testimony which the Holy Ghost asserts in thy heart, saying : 
Thy sins are forgiven thee/ For thus the apostle judges that 
man is justified freely through faith." These words of Ber- 74 
nard shed light upon our cause wonderfully, because he not 
only requires that we in a general way believe that sins are re 
lg mitted through mercy, but he bids us add special faith, 
by which we believe that sins are remitted even to us; 
and he teaches how we may be rendered certain concerning the 
remission of sins, viz. when our hearts are encouraged \y faith, 
and become tranquil through the Holy Ghost. What more do 
the adversaries require? [But how now, ye adversaries? Is 
St. Bernard also a heretic?] Do they still dare to deny that 
by faith we obtain the remission of sins, or that faith is a part 
of repentance? 

Thirdly, the adversaries say that sin is remitted, because an 7 5 
attrite or contrite person elicits an act of love to God [if we 



CH. V, ART. XII. REPENTANCE. 

cimlertake from reason to love God], and by. this act merits to 
receive the remission of sins. This is nothing but to teach the 
Law, the Gospel being blotted out, and the promise concerning 
Christ being abolished. For they require only the Law am 
our works, because the Law demands love. Besides, they teach 
us to be confident that we obtain remission of sins because of 
contrition and love. What else is this than to put confidence 
in our works, not in the promise of God s Word and the promise 
concerning Christ ? But if the Law be sufficient for obtaining 
the remission of sins, what need is there of the Gospel ? what 
need is there of Christ, if we obtain remission of sins because 
of our own work ? We, on the other hand, call consciences 76 
away from the Law to the Gospel ; and from confidence in 
their own works, to confidence in the promise and Christ ; be 
cause the Gospel presents to us Christ, and promises freely the 
remission of sins for Christ s sake. In this promise it bids UP 
trust, viz. that, for Christ s sake, we are reconciled to the 
Father, and not for the sake of our own contrition or love. 
For there is no other Mediator or Propitiator than Christ. 
Neither can we do the works of the Law, unless we have first 
been reconciled through Christ. And if we would do anything, 
yet we must believe that not for the sake of these works, but 
for the sake of Christ as Mediator and Propitiator, we obtain 
the remission of sins. 

Yea, it is a reproach to Christ and a repeal of the Gospel, to 77 
believe that we obtain the remission of sins, on account of the 
Law, or otherwise than by faith in Christ. This theory also 
we have discussed above in the chapter Of Justification, 1 
, g., where we declared why we confess that men are justified 

by faith, not by love. Therefore, the doctrine of the ad- 78 
versaries, when they teach that by their own contrition and 
love men obtain the remission of sins, and trust in this contri 
tion and love, is merely the doctrine of the Law, and of that 
too as not understood [which they do not understand with re 
spect to the kind of love towards God which it promotes] ; just 
as the Jews looked upon the veiled face of Moses. For let us 
imagine that love is present, let us imagine that works are pres 
ent, yet neither love nor works can be a propitiation for sin 
[or be of as much value as Christ]. And they cannot even be 
opposed to the wrath and judgment of God, according to Ps. 
143 : 2 : " Enter not into judgment with thy servant, for in thy 
sight shall no man living be justified." Neither ought the 
honor of Christ to be transferred to our works. 

For these reasons, Paul contends 2 that we are not justified 79 



1 \ 61 sqq., p. 98 ; Of Love and Fulfilling of the Law, \ 26 sqq., p. 11 
Rom. 3 : 24, 28 ; 4 : 13 sq. ; Gal. 3 : 22. 



192 THE APOLOGY OF THE AUGSBUKG CONFESSION. 

by the Law, and he opposes to the Law the promise of the re 
mission of sins, which is granted for Christ s sake, and teaches 
that we freely receive the remission of sins for Christ s sake. 
Paul calls us away from the Law to this promise. Upon this 
promise he bids us look [and regard the Lord Christ our treas 
ure], which certainly will be void, 1 if we be justified by the 
Law before we are justified through the promise, or if we ob 
tain the remission of sins on account of our own righteousness. 
But it is evident that the promise was given us and Christ was 8, 
tendered to us for the very reason that we cannot do the works 
of the Law. 2 Wherefore, it is necessary that we be reconciled 
by the promise before we do the works of the Law. The 
promise, however, is received only by faith. Therefore, it is 
necessary for contrite persons to apprehend by faith the prom 
ise of the remission of sins granted for Christ s sake, and to 
be confident that freely for Christ s sake, they have a reconciled 
Father. This is the meaning of Paul, Rom. 4 : 16, where he 81 
says : " Therefore it is of faith, that it might be by grace ; to 
the end the promise might be sure." And Gal. 3 : 22 : " The 
Scripture hath concluded all under sin, that the promise by 
faith of Jesus Christ might be given them that believe," i. e. 
all are under sin, neither can they be freed otherwise than by 
apprehending by faith the promise of the remission of sins. 
Therefore, we must by faith accept the remission of sins be- 8? 
fore we do the works of the Law ; although, as has been said 
above, love follows faith, because the regenerate receive the 
Holy Ghost, and accordingly begin [to become friendly to the 
Law and] to do the works of the Law. 
182 would cite more testimonies, if they were not obvi- 83 

ous to every godly reader in the Scriptures. And we do 
not wish to be prolix, in order that this case may be the more 
readily seen through. Neither indeed is there any doubt that 84 
the meaning of Paul is what we are defending, viz. that by 
faith we receive the remission of sins for Christ s sake, that by 
faith we ought to oppose to God s wrath Christ as Mediator, 
and not our works. Neither let godly minds be disturbed, even 
though the adversaries find fault with the judgments of Paul. 
Nothing is said so simply that it cannot be distorted by cavil 
ling. We know that this which we have mentioned is the true 
and genuine meaning of Paul ; we know that this our belief 
brings to godly consciences [in agony of death and temptation] 
sure comfort, without which no one can stand in God s judgment. 

Therefore let these pharisaic opinions of the adversaries be 83 
rejected, viz. that we do not receive by faith the remission of 
sins, but that it ought to be merited by our love and works ; 

Rom. 4:14. * Rom. 4 1 






CH. V., ART. XII REPENTANCE. 193 

that we ought to oppose our love and our works to the wrath 
of God. Not of the Gospel, but of the Law is this doctrine, 
which feigns that man is justified by the Law before he has 
been reconciled through Christ to God, since Christ says 
(John 15 : 5) : " Without me, ye can do nothing;" likewise : 
"I am the true Vine; ye are the branches." But the adver-86 
saries feign that we are branches not of Christ, but of Moses, 
For they wish to be justified by the Law, and to offer their 
love and works to God, before they are reconciled to God 
through Christ, before they are branches of Christ. Paul, on 
the other hand [who is certainly a much greater teacher than 
the adversaries], contends that the Law cannot be observed 
without Christ. Accordingly, in order that we may be recon 
ciled to God for Christ s sake, the promise must be received be 
fore we do the works of the Law. We think that these things 87 
are sufficiently clear to godly consciences. And hence they will 
understand why we have declared above that men are justified 
by faith, not by love, because we must oppose to God s wrath 
not our love or works, or confidence in our love and works, but 
Christ as Mediator [for all our ability, all our deeds and works 
are far too weak to remove and appease God s wrath]. And 
we must apprehend the promise of the remission of sins, before 
we do the works of the Law. 
joo Lastly, when will conscience be pacified if we receive 88 

remission of sins on the ground that we love, or that we 
do the works of the Law? For the Law will always accuse us, 
because we never satisfy God s Law. Just as Paul says (Rom. 
4:15): " The Law worketh wrath." Chrysostom asks concern 
ing repentance, Whence are we made sure that our sins are re 
mitted us? The adversaries even in their "Sentences," ask 
concerning the same subject. This cannot be explained, con 
sciences cannot be made tranquil, unless they know that it is 
God s command and the very Gospel, that they should be firmly 
confident that for Christ s sake sins are remitted freely, and 
thai they should not doubt that these are remitted to them. If 
any one doubt, he charges, as John says (1 Ep. 5 : 10), the 
divine promise with falsehood. We teach that this certainty 
of faith is required in the Gospel. The adversaries leave con 
sciences uncertain and wavering. Consciences do nothing from 89 
faith, since they perpetually doubt whether they have remission. 
[For it is not possible that there should be rest, or a quiet and 
peaceful conscience, if they doubt whether God be gracious. 
For if they doubt whether they have a gracious God, whethei 
they be doing right, whether they have forgiveness of sins, 
how can, etc.] How can they in this doubt call upon God, 
how can they be confident that they are heard ? Thus the 
entire life is without God [faith], and without the true wor- 



194 THE APOLOGY OF THE AUGSBURG CONFESSION. 

ship of God. This is what Paul says (Rom. 14 : 2,3), that 
" Whatsoever is not of faith, is sin." And because they are con 
stantly occupied with this doubt, they never experience what 
faith [God or Christ] is. Thus it comes to pass, that they rush 
at last into despair [die in doubt, without God, without all 
knowledge of God]. Such is the doctrine of the adversaries, 
the doctrine of the Law, the annulling of the Gospel, the doc 
trine of despair. [Whereby Christ is suppressed, men are led 
into overwhelming sorrow and torture of conscience, and finally, 
when temptation comes, into despair.] Now we are glad to ^ 
refer to all good men the judgment concerning this topic of re 
pentance, for it has no obscurity, in order that they may decide 
whether we or the adversaries have taught those things which 
are more godly and healthful to consciences. Indeed these dis 
sensions in the Church 1 do not delight us ; wherefore unless we 
would have great and necessary reasons for dissenting from the 
adversaries, we would with the greatest pleasure be silent. 
But now, since they condemn the manifest truth, it is not right 
for us to desert a cause which is not our own, but is that of 
Christ and the Church. [We cannot with fidelity to God and 
conscience, deny this blessed doctrine and divine truth, from 
which we expect at last when this poor temporal life ceases, 
and all help of creatures fails, the only eternal highest consola 
tion ; nor will we in anything recede from this cause, which is 
not only ours, but that of all Christendom, and concerns the 
highest treasure, Jesus Christ.] 2 
184 ^ e ^ ave Declared f r what reasons we assigned to re- gi 

pentance these two parts, contrition and faith. And we 
have done this the more freely, because many expressions con 
cerning repentance are published which are cited in a muti 
lated form from the Fathers [Augustine and the other ancient 
Fathers], and which the adversaries have distorted, in order to 
put faith out of sight. Such are : " Repentance is to lament 
past evils, and not to commit again deeds that ought to be 
lamented." Again : " Repentance is a punishment of the one 
grieving, punishing in himself what he is sorry that he has 
committed." In these passages, no mention is made of faith. 
And not even in the schools, when they interpret, is anything 
added concerning faith. Wherefore, in order that the doctrine 9 v 
of faith might be the more conspicuous, we have enumerated it 
amc ag the parts of repentance. For the subject itself shows 
that those passages which require contrition or good works, 
and make no mention of justifying faith, are dangerous [as 
experience proves]. And prudence can justly be desired in 91 
those who have collected these centos of the Sentences and de- 

1 Apology, Preface, 2 16. Cf. | 2. 






CH. VI. CONFESSION AND SATISFACTION. 19i 

crees. For since the Fathers speak in some places concerning 
one part, and in other places concerning another part of re 
pentance, and not only concerning one part, but concerning 
both, i. e. concerning contrition and faith, it would have been 
well to select and combine their judgments. 

For Tertullian speaks excellently concerning faith, dwelling 94 
upon the oath in the prophet (Ez. 33 : 11) : "As I live, saith 
the Lord God, I have no pleasure in the death of the wicked ; 
but that the wicked turn from his way and live." For as God 
swears that he does not wish the death of a sinner, he shows 
that faith is required, in order that we may believe the one 
swearing, and be firmly confident that he forgives us. The 
authority of the divine promises ought by itself to be great in 
our estimation. But this promise has also been confirmed by 
an oath. Wherefore, if any one be not confident that he is 
forgiven, he denies that God has sworn what is true, than which 
a more horrible blasphemy cannot be imagined. For Tertul 
lian speaks thus: "He invites by reward to salvation, even 
swearing. Saying, I live/ he desires that he be believed. Oh 
blessed we, for whose sake God swears ! Oh most miserable, if 
we believe not the Lord when he swears!" But here we must 95 
know that this faith ought to be confident that God freely for 
gives us, for the sake of Christ, for the sake of his own prom 
ise, not for the sake of our works, contrition, confession or 
satisfactions. For if faith rely upon these works, it immedi 
ately becomes uncertain, because the terrified conscience sees 
that these works are unworthy. Accordingly Ambrose speaks 96 
gr admirably concerning repentance : " Therefore it is proper 
for us to believe both that we are to repent and that we 
are to be pardoned ; that, nevertheless we should hope for par 
don as from faith ; and faith obtains it as from a handwriting." 
Again : " It is faith which covers our sins." Therefore, there 97 
are sentences extant in the Fathers, not only concerning contri 
tion and works, but also concerning faith. But the adversaries, 
since they understand neither the nature of repentance, nor the 
language of the Fathers, select passages concerning a part of 
repentance, viz. concerning works ; they pass over the declara 
tions made elsewhere concerning faith, since they do not under 
stand them. 

CHAPTER VI. 

Of Confession and Satisfaction. 

GOOD men can easily judge that it is of the greatest import- i 
ance that the true loctrine concerning the above-mentioned 

PARALLEL PASSAGES. Aug. Conf., Arts. xi. and xii., \ 10; Apology, Art. xi. 
\ 63 sqq. ; xii., 13 sqq. ; Smalcakl Articles, Part III., Art. iii., \\ 10, 19 sqq. ; Art 
eii. ; Small Catechism, Part V. ; Formula of Concord, Ep. and Sol. Decl., Art. iii 



19o THE APOLOGY OF THE AUGSBURG CONFESSION. 

parts, viz. contrition and faith, be preserved. [For the great 
fraud of indulgences, etc. and the preposterous doctrines of the 
sophists have sufficiently taught us what great vexation and 
danger arise therefrom, if a foul stroke be here made. How 
many a godly conscience under the Papacy sought with great 
labor the true way, and in the midst of such darkness did not 
find it !] Therefore, we have always been occupied more with 
the elucidation of these topics, and have disputed nothing as 
yet concerning confession and satisfaction. For we also retain 2 
confession, especially on account of the absolution, which is the 
Word of God, that, by divine authority, the power of the keys 
proclaims concerning individuals. Wherefore it would be wicked 3 
to remove private absolution from the Church. Neither do 4 
they understand what the remission of sins or the power of the 
keys is, if they despise private absolution. But in reference to 5 
the enumeration of offences in confession, we have said above 
that we hold that it is nob necessary by divine right. For the 6 
objection, made by some, that a judge ought to know a case be 
fore he pronounces upon it, pertains in no way to this subject ; 
because l the ministry of absolution is favor or grace, it is not a 
judgment or law. Therefore ministers in the Church have the 7 
command to remit sin ; they have not the command to investi 
gate secret sins. And indeed they absolve from those that we 8 
do not remember ; for which reason absolution, which is the 
voice of the Gospel remitting sins and consoling consciences, 
does not require judicial examination. 

And it is ridiculous to transfer hither the saying of Solomon 9 
(Prov. 27:23): " Be thou diligent to know ike state of thy 
flocks." For Solomon says nothing of confession, but gives to 
the father of a family a domestic precept, that he should use 
jgg what is his own, and abstain from what, is another s ; and 
he commands him to take care of his own property dili 
gently, yet in such a way that with his mind owtipfcd with the 
increase of his resources, he should not cast away ths fear of 
God, or faith or care in God s Word. But our advert lies by 

1 Var. continues thus : Absolution is the execution of the benefit of an 
other, and not a judgment. For Christ gave the command to remit sins , 
this command ministers execute. They have not a command concerning 
taking cognizance of secret things. This can be understood from im 
fact that they remit infinite sins, which not even we ourselves, to whoi> 
they are remitted, remember. And if the remission would depend upov 
knowledge, the entire matter would be uncertain. But it does not ptr- 
tain to the present disputation to determine what sort of jurisdiction tV 
Church has in offences which are publicly known. For inasmuch H 
f ,hese are known, they are accused by name, and afterwards they are re 
mitted by name, if their author wish to be received by the Church, 



CH. VI. CONFESSION AND SATISFACTION. 197 

a wonderful metamorphosis transform passages of Scripture to 
whatever meaning they please. Here " to know " signifies with 
them to hear confessions, " the state," not the outward life, but 
the secrets of conscience ; and " the flocks " signify men. 
[" Stable," we think, means a school, within which there are 
such doctors and orators. But it has happened aright to those 
who thus despise the Holy Scriptures and all sound interpreta 
tion, that they make great mistakes in grammar.] The inter 
pretation is assuredly neat, and is worthy of these despisers of 
the pursuits of eloquence. But if any one desire by a simili 
tude to transfer a precept from a father of a family to a pastor 
:>f a Church, he ought certainly to interpret "state" [V. 
vultus, countenance] as applying to the outward life. This 
similitude will be the most consistent. 

But let us omit such matters as these. At different times ic 
in the Psalms mention is made of confession, as (Ps. 32 : 5) : 
" I said, I will confess my transgressions unto the Lord ; and 
thou forgavest the iniquity of my sin." Such confession of sin 
which is made to God, is contrition itself. For when confes 
sion is made to God, it must be made with the heart, not alone 
with the voice, as is made on the stage by actors. Therefore, 
such confession is contrition, in which, feeling God s wrath, we 
confess that God is justly angry, and that he cannot be appeased, 
and, nevertheless, we seek for mercy because of God s promise 
Such is the following confession (Ps. 51:4): "Against thee n 
only have I sinned, that thou mightest be justified, and be clear 
when thou judgest," i. e. " I confess that I am a sinner, and have 
merited eternal wrath, and that I cannot set my righteousnesses, 
my merits, over against thy wrath ; accordingly I declare that 
thou art just when thou condemnest and punishest us; I de 
clare that thou art clear when hypocrites judge thee as being 
unjust in punishing them, or condemning the well-deserving. 
Yea, our merits cannot be opposed to thy judgment; but we 
will thus be justified, viz. if thou justifiest us, if, through thy 
mercy, thou accountest us righteous." Perhaps some one may 1 2 
also cite James (5 : 16) : " Confess your faults one to another." 
But here the reference is not to confession that is to be made to 
the priests, but in general concerning the reconciliation of 
brethren to each other. For it commands that the confession 
be mutual. 
^~ Again, our adversaries will condemn many most gener- 13 

ally received teachers, if they will contend that in confes 
sion an enumeration of offences be necessary according to divme 
law. For although we approve of confession, and judge that 
an examination is of advantage, in order that men may be the 
better instructed [young and inexperienced persons be ques 
tioned], yet the matter must be so controlled that snares be not 



198 THE APOLOGY OF THE AUGSBUKG CONFESSION. 

ca6t upon consciences, which never will be tranquil, if they 
think that they cannot obtain the remission of sins, unless this 
precise enumeration be male. That which the adversaries have u 
expressed in the Confutation l is certainly most false, viz. that a 
full confession is necessary for salvation. For this is impos 
sible. And what snares they here cast upon the conscience 
when they require a full confession ! For when will conscience 
be sure that the confession is full? In the Church writers 15 
mention is made of confession, but they do not speak of this 
enumeration of secret offences, but of the rite of public repent 
ance. For as the fallen or notorious [those guilty of public 
crimes] were not received without fixed satisfactions [without 
a public ceremony or reproof], they made confession on this ac 
count to the presbyters, in order that satisfactions might be pre 
scribed to them according to the measure of their offences. 
This entire matter contained nothing similar to the enumera 
tion concerning which we are disputing. This confession was 
made, not because without it the remission of sins before God 
could not occur, but because satisfactions could not be pre 
scribed unless the kind of offence were first known. For 
other offences had other canons. 

And from this rite of public repentance, we have derived 16 
the name, " satisfaction." For the holy Fathers were unwill 
ing to receive those who had fallen, or who had become notori 
ous, unless, as far as it was possible, their repentance had been 
first examined into, and observed. And there seem to have 
been many causes for this. For to chastise those who had 
fallen served as an example, just as also the gloss upon the de 
crees admonishes, and it was improper immediately to admit 
notorious men to the communion [without being tested]. 
These customs have long since grown obsolete. Neither is it 
necessary to restore them, because they are not necessary for 
the remission of sins before God. Neither did the Fathers 17 
hold this, viz. that men merit the remission of sins through 
such customs or such works. Although these spectacles [such 
outward ceremonies] are accustomed to lead astray the ignorant, 
to think that by these works they merit the remission of sins 
before God. But if any one thus hold, he holds to the faith 
of a Jew and heathen. For even the heathen had certain ex 
piations for offences, through which they imagined that they 
j^g were reconciled to God. Now, however, since the custom 18 

has become obsolete, the name " satisfaction " still remains, 
and a trace of the custom also remains in prescribing in confes 
sion certain satisfactions, which they define as works that are 
not due. We call them canonical satisfactions. Of these we 19 

1 Confutation, Art. xi. 



CH.VI. CONFESSION AND SATISFACTION. 199 

hold, just as of the enumeration, that canonical satisfactions 
[these public ceremonies] are not necessary by divine law for 
the remission of sins ; just as also the ancient ceremonies of 
satisfactions in public repentance were not necessary by divine 
law for the remission of sins. For the belief concerning faith 
muse be retained, that by faith we obtain remission of sins for 
Christ s sake, and not for the sake of our works that precede 
or follow (when we are converted or born anew in Christ). 
And for this reason, we have discussed especially the question 
of satisfactions, that by supporting them the righteousness 
of faith be not obscured, or men think that, for the sake of 
these works, they obtain remission of sins. And many sayings 2c 
that are current in the schools aid the error, such as that which 
they give in the definition of satisfaction, viz. that it is wrought 
for the purpose of appeasing the divine displeasure. 

But, nevertheless, the adversaries acknowledge that satisfac- 21 
tions are of no profit for the remission of guilt. Yet they im 
agine that satisfactions are of profit in redeeming from the 
punishments, whether of purgatory, or other punishments. 
For thus they teach that in the remission of sins, God [without 
means, alone] remits the guilt, and yet, because it belongs to 
divine justice to punish sin, that he commutes eternal into tem 
poral punishment. They add farther that a part of this tem 
poral punishment is remitted by the power of the keys, but 
that the rest is redeemed by means of satisfactions. Neither 
can it be understood of what punishments a part is remitted by 
the power of the keys, unless they say that a part of the pun 
ishments of purgatory are remitted, from which it would fol 
low that satisfactions are only punishments redeeming from 
purgatory. And these satisfactions, they say, avail even though 
they are rendered by those who have relapsed into mortal sin, 
as though indeed the divine displeasure could be appeased by 
those who are in mortal sin. 1 This entire matter is fictitious, 22 
and recently fabricated without the authority of Scripture and 
the old writers of the Church. And not even Longobardus 
speaks in this way of satisfactions. The scholastics saw that 25 
there were satisfactions in the Church ; and they did not notice 
that these ceremonies had been instituted both for the purpose 
of example, and for testing those who desired to be received by 
the Church. In a word, they did not see that it was a disci 
pline, and entirely a matter pertaining to external discipline. 
Accordingly they superstitiously imagined, that these avail not 
8 q for discipline before the Church, but for appeasing God. 
And just as in other places they frequently, with great inapt- 
ness, have confounded spiritual and civil matters [the kingdom 

1 Rom. 2 : 28 sqq. ; Gal. 6 : 15. 



200 THE APOLOGY OF THE AUGSBUKG CONFESSION. 

of Christ which is spiritual and the kingdom of the world, and 
external discipline], the same happens also with regard to satis 
factions. But the gloss on the canons at various places testifies 24 
that these observances were instituted for the sake of church 
discipline [should serve alone for an example before the 
Church], 

Let us see, moreover, how in the Confutation which they 25 
had the presumption to obtrude upon His Imperial Majesty, 
ihey prove these their figments. They cite many passages 
from the Scriptures, in order to impose upon the inexperienced, 
as though this subject, which was unknown even in the time of 
Longobard, had authority from the Scriptures. They bring 
forward such passages as these : " Bring forth, therefore, fruits 
meet for repentance" (Matt. 3:8; Mark 1:15). Again: 
" Yield your members servants to righteousness " (Rom. 6 : 19). 
Again Christ preaches repentance (Matt. 4 : 17): "Repent." 
Again Christ (Luke 24 : 47) commands the apostles " to preach 
repentance," and Peter preaches repentance (Acts 2 : 38). Af 
terward they cite certain passages of the Fathers and the 
canons, and conclude that satisfactions in the Church are not 
to be abolished contrary to the plain Gospel and the decrees of 
the Councils and Fathers [against the decision of the Holy 
Church], nay even that those who have been absolved by the 
priest ought to bring to perfection the repentance that has been 
enjoined, following the declaration of Paul (Tit. 2:14): " Who 
gave himself for us, that he might redeem us from all iniquity, 
and purify unto himself a peculiar people, zealous of good 
works." 

May God put to confusion these godless sophists who 8026 
wickedly distort God s Word to their own most vain dreams! 
What good man is there who is not moved by such dishonesty ? 
" Christ says, < Repent/ the apostles preach repentance ; there 
fore eternal punishments are compensated by the punishments 
of purgatory, therefore the keys have the power to remit part 
of the punishments of purgatory, therefore satisfactions redeem 
the punishments of purgatory " ! Who has taught these asses 
such logic ? Yet this is neither logic nor sophistry, but cun 
ning trickery. Accordingly they appeal to tne expression re 
pent in such a way that, when the inexperienced hear such a 
passage cited against us, they derive the opinion that we deny 
all repentance. By these arts, they endeavor to alienate minds 
jgQ and to enkindle hatred, so that the inexperienced may cry 
out against us, that such pestilent heretics as disapprove 
of repentance should be removed from their midst. 

But we hope that among good men these calumnies [and 27 
misrepresentations of Holy Scripture] may make little head- 
vay. And God will not long endure such impudence and 






CH. VI. CONFESSION AND SATISFACTION. 201 

wickedness. [They will certainly be consumed by the first and 
second commandments.] Neither has the Pope of Rome con 
sulted well for his own dignity in employing such patrons, be 
cause he has entrusted a matter of the greatest importance to 
the judgment of these sophists. For since we include iu the 
confession almost the sum of the entire Christian doctrine, 
judges should have been appointed to make a declaration 
concerning matters so important and so many and various, 
whose learning and faith would have been more approved 
than that of the sophists who have written this Confutation. 
It was particularly becoming for you, O Campegius, in accord- 2$ 
ance with your wisdom, to have taken care, that in regard to 
matters of such importance they should write nothing which 
either at this time, or with posterity might seem to be able to 
diminish regard for the Roman See. If the Roman See judges 
it right that all nations should acknowledge her as mistress of 
the faith, she ought to take pains that learned and uncorrupt 
men make investigation concerning matters of religion. For 
what will the world judge, if at any time a writing of the ad 
versaries be brought to light ? what will posterity judge con 
cerning these reproachful judicial investigations? You see, 029 
Campegius, that these are the last times, in which Christ pre 
dicted that there would be the greatest danger to religion. 
You, therefore, who ought as it were to sit on the watch-tower, 
and control religious matters, should in these times employ un 
usual wisdom and diligence. There are many signs which, unless 
you beware of them, threaten a change to the Roman state. 
And you make a mistake if you think that Churches should be 30 
retained by force and arms. Men ask to be taught concerning 
religion. How many do you suppose that there are, not only 
in Germany, but also in England, in Spain, in France, in Italy, 
and finally even in the city of Rome, who, since they see that 
controversies have arisen concerning subjects of the greatest 
importance, are beginning somewhere to doubt, and to be silently 
indignant that you refuse to investigate and judge aright sub 
jects of such weight as these; that you do not deliver con 
sciences in suspense ; that you only bid us be overthrown and 
annihilated by arms? There are many good men, to whom 31 
this doubt is more bitter than death. You do not consider 
sufficiently how great a subject religion is, if you think that 
good men are in anguish for a slight cause, whenever they be 
gin to doubt concerning any dogma. And this doubt can have 
jgj no other effect than to produce the greatest bitterness of 
hatred against those who, when they ought to heal con 
sciences, plant themselves in the way of the explanation of the 
subject. We do not here say that you ought to fear God s 33 
judgment. For the hierarchs think that they can easily pro- 
SB 



202 THE APOLOGY OF THE AUGSBURG CONFESSION. 

vide against this, for since they hold the keys, of course they 
can open heaven for themselves, whenever they wish. We are 
speaking of the judgments of men, and the silent desires of all 
nations, which indeed at this time require that these matters be 
investigated and decided in such a manner that good minds 
may be healed and freed from doubt. For, in accordance 
with your wisdom, you can easily decide what will take place, 
if at any time this hatred against you should break forth. But 
by this favor, you will be able to bind to yourself all nations, as 
all sane men regard it the highest and most important matter, if 
you heal doubting consciences. We have said these things not 3; 
because we doubt concerning our confession. For we know 
that it is true, godly and useful to godly consciences. But ii 
is likely that there are many in many places, who waver con 
cerning matters of no light importance, and yet do not heai 
such teachers as are able to heal their consciences. 

But let us return to the main point. The Scriptures cited 34 
by the adversaries speak in no way of canonical satisfactions, 
and of the opinions of the scholastics, since it is evident that 
the latter were only recently born. Therefore it is pure perver 
sion, since they distort Scripture to their own opinions. We 
say that good fruits, good works in every kind of life, ought to 
follow repentance, i. e. conversion or regeneration [the renewal 
of the Holy Ghost in the heart]. Neither can there be true 
conversion or true contrition, where mortifications of the flesh 
and good fruits do not follow [if we do not externally render 
good works and Christian patience]. True terrors, true griefs 
of soul, do not allow the body to indulge in sensual pleasures, 
and true faith is not ungrateful to God, neither does it despise 
God s commandments. In a word, there is no inner repentance, 
unless it also produce outwardly mortifications of the flesh. 
We say also that this is the meaning of John, when he says 3^ 
(Matt. 3:8): " Bring forth, therefore, fruits meet for repent 
ance." Likewise, of Paul when he says (Rom. 6:19): " Yield 
your members servants to righteousness;" just as he likewise 
says elsewhere (Rom. 12:1): " Present your bodies a living 
sacrifice," etc. And when Christ says (Matt. 4: 17): "Re 
pent," he certainly speaks of the entire repentance, of the en 
tire newness of life and its fruits ; he does not speak of those 
hypocritical satisfactions which the scholastics imagine avail for 
compensating the punishment of purgatory or other punish 
ments, when they are made by those who are in mortal sin. 
j02 Many arguments, likewise, can be collected to show that 36 

these passages of Scripture pertain in no way to scholastic 
satisfactions. These men imagine that satisfactions are works 
that are not due; but Scripture, in these passages, requires 
works that are due. For this word of Christ, " Repent," is 



Ci.VI. CONFESSION AND SATISFACTION. 203 

the word of a commandment. Likewise the adversaries write 37 
that if any one should refuse to undertake satisfactions, he does 
not sin, but will pay these penalties in purgatory. Now the 
following passages are, without controversy, precepts pertaining 
to this life: "Repent;" "Bring forth fruits meet for repent 
ance;" "Yield your members servants to righteousness." 
Wherefore, they cannot be distorted to the satisfactions which 
it is permitted to refuse. For to refuse God s commandments is 
n Dt permitted. [For God s commands are not thus left to our 
discretion.] Thirdly, indulgences remit these satisfactions, as 38 
is taught by the chapter, Be Posnitentiis et Remissione, begin 
ning Quum ex eo, etc. But indulgences do not free us from 
the commandments : " Repent ;" " Bring forth fruits meet for 
repentance." Therefore, it is manifest that these passages of 
Scripture have been wickedly distorted to apply to canonica 1 
satisfactions. See further what follows. If the punishments 39 
of purgatory are satisfactions, or sufferings sufficient, or if sat 
isfactions are a redemption of the punishments of purgatory, 
do these passages also give commandment that souls be pun 
ished in purgatory ? [The above-cited passages of Christ and 
Paul must also show and prove that souls enter purgatory and 
there suffer pain.] Since this must follow from the opinions 
of the adversaries, these passages should be interpreted in a 
new way : " Bring forth fruits meet for repentance ;" " Re 
pent," i. e. suffer the punishments of purgatory after this life. 
But we do not care about refuting in more words these absurd- 40 
ities of the adversaries. For it is evident that Scripture speaks 
of works that are due, of the entire newness of life, and not 
of these observances of works that are not due, of which the 
adversaries speak. And yet by these figments they defend 
orders [of monks], the sale of Masses and infinite observances, 
namely as works which, if they do not make satisfaction for 
guilt, yet make satisfaction for punishment. 

Since, therefore, the passages of Scripture cited do not say, 41 
that eternal punishments are to be compensated by works that 
are not due, the adversaries are rash in affirming that these sat 
isfactions are compensated by canonical satisfactions. 1 Nor do 
the keys have the command to commute some punishments, 
JQO aral likewise to remit a part of the punishments. For 
where are such things read in the Scriptures? Christ 
speaks of the remission of sins when he says (Matt. 18 : 18) : 

1 Var. continues : Besides, since it is very certain that the remission of 
sins is gratuitous, or gratuitously granted for Christ s sake, it follows that 
satisfactions are not required. And the Gospel has the command to gra 
tuitously remit sins, not to impose punishments and new laws, or to im 
pose a part of the punishments, a part being remitted. For where, etc., f 63 



204 THE APOLOGY OF THE AUGSBUEG CONFESSION. 

" Whatsoever ye shall loose," etc. [:. e.], sin being forgiven, 
death eternal is taken away, and life eternal bestowed. Nor 
does, " Whatsoever ye shall bind," speak of the imposing of 
punishments, but of the retaining the sins of those who are not 
converted. Moreover the declaration of Longobard concerning 4 1 
remitting a part of the punishments has been taken from the 
canonical punishments ; a part of these the pastors remitted. 
Although, therefore, we hold that repentance ought to bring 
forth good fruits for the sake of God s glory and command ; 
and good fruits, true fastings, true prayers, true alms, etc., have 
ihe commands of God; yet in the Holy Scriptures, we no 
where find this, viz. that eternal punishments are not remitted, 
inless on account of the punishment of purgatory, or canonical 
satisfactions, i. e. on account of certain works not due, or be 
cause the power of the keys has the command to commute their 
punishments, or to remit a portion. These things should be 
proved by the adversaries. [This they will not attempt.] 

Besides, the death of Christ is a satisfaction not only for 43 
guilt, but also for eternal death, according to Hos. 13:14: " O 
death, I will be thy death." How monstrous, therefore, it is 
to say that the satisfaction of Christ redeemed from the guilt, 
and our punishments redeem from eternal death ; as the ex 
pression : " I will be thy death," ought then to be understood 
not concerning Christ, but concerning our works, and indeed 
not concerning the works commanded by God, but concerning 
the frigid observances devised by men ! And these are said to 
abolish death, even when they are wrought in mortal sin. It 44 
is incredible with what grief we recite these absurdities of the 
adversaries, which cannot but cause one who considers them to 
be enraged against such doctrines of demons, which the devil 
has spread in the Church, in order to suppress the knowledge 
of the Law and Gospel, of repentance and quickening and the 
benefits of Christ. For of the Law, they speak thus : " God 45 
condescending to our weakness has given to man a measure of 
those things, to which of necessity he is bound ; and this is the 
observance of precepts, so that from what is left, i. e. from 
works of supererogation, he can render satisfaction with refer 
ence to offences that have been committed." 1 Here men imagine 
that they can observe the Law of God in such a manner as to 
be able to do even more than the Law exacts. But Scripture 
everywhere exclaims that we are far distant from the perfection 
which the Law requires. Yet these men imagine that the Law 
of God has been comprised in outward and civil righteousness ; 
they do not see that it requires true love to God " with the 

1 These words are from Gabriel Biel, Senten., Lib. iv. dist. 16, qu. 2 
lotab. 8. 



CH. VI. CONFESSION AND SATISFACTION. 205 

whole heart," etc., and condemns the entire concupiscence in the 
jq, nature. Therefore no one does as much as the Law re 
quires. Hence their imagination that we can do more is 
ridiculous. For although we can perform outward works not 
commanded by God s Law [which Paul calls beggarly ordi 
nances], yet the confidence that satisfaction is rendered God s 
Law [yea, that more is done than God demands] is vain and 
wicked. And true prayers, true alms, true fastings have God s 4 
command ; and where they have God s command, they cannot 
without sin be omitted. But these works, in so far as they have 
not been commanded by God s Law, but have a fixed form 
derived from human rule, are works of human traditions of 
which Christ says (Matt. 15 : 9) : " In vain they do worship 
me with the commandments of men," as are fixed fasts ap 
pointed not for restraining the flesh, but that, by this work, 
honor may be given to God, as Scotus says, and eternal death 
be made up for ; likewise, a fixed number of prayers, a fixed 
measure of alms when they are rendered in such a way that 
this measure is a worship ex opere operate, giving honor to God, 
and making up for eternal death. For they ascribe satisfaction 
to these ex opere operato, because they teach that they avail even 
in those who are in mortal sin. There are works which depart 47 
still farther from God s commands, as [rosaries and] pilgrim 
ages; and of these there is a great variety: one makes a 
journey clad in mail, and another with bare feet. Christ calls 
these " vain acts of worship," and hence they do not serve to 
appease God s displeasure, as the adversaries say. And yet 
they adorn these works with magnificent titles; they call them 
works of supererogation ; to them the honor is ascribed of be 
ing a price paid instead of eternal death. Thus they are pre-48 
ferred to the works of God s commandments [the true works 
expressly mentioned in the Ten Commandments]. In this way, 
the Law of God is obscured on two sides, both because satisfac 
tion is thought to be rendered God s Law by means of outward 
and civil works, and because human traditions are added, whose 
w irks are preferred to the works of the divine Law. 

Iu the second place, repentance and grace are obscured. For 45 
eternal death is riot atoned for by this compensation of works, 
because it is inoperative, and does not in the present life taste 
,qr of death. Something else must be opposed to death, when 
it tries us. For just as the wrath of God is overcome by 
faith in Christ, so death is overcome by faith in Christ. Just 
as Paul says (1 Cor. 15 : 57): "But thanks be to God which 
giveth us the victory through our Lord Jesus Christ." He 
does not say " Who giveth us the victory if we oppose 3iir 
satisfactions against death." The adversaries trtat of idle 50 
speculations concerning the remission of guilt, an 1 do not see 



200 THE APOLOGY OF THE AUGSBUEG CONFESSION. 

how, in the remission of guilt, the heart is freed by faith in 
Christ from God s anger, and eternal death. Since, therefore, 
the death of Christ is a satisfaction for eternal death, and since 
the adversaries themselves confess that these works of satisfac 
tions are works that are not due, but are works of human tra 
ditions, of which Christ says (Matt. 15:9) that they are "vain 
aots of worship," we can safely affirm that canonical satisfac 
tions are not necessary by divine law for the remission of guilt, 
or eternal punishment, or the punishment of purgatory. 

But the adversaries object that vengeance or punishment is > 
necessary for repentance, because Augustine says that " repent 
ance is vengeance punishing," etc. We grant 1 that vengeance 
or punishment is necessary in repentance, yet not as merit or 
price, as the adversaries imagine that satisfactions are. But ven 
geance, is in repentance formally, i. e. because regeneration 
itself occurs by a perpetual mortification of the oldness of life. 
The saying of Scotus may indeed be very beautiful, that pomii- 
tentia is so called as though poence tenentia, holding to punish 
ment. But of what punishment, of what vengeance does 
Augustine speak? Certainly of true punishment, of true ven 
geance, viz. of contrition, of true terrors. Nor do we here 
exclude the outward mortifications of the body, which follow 
true grief of mind. The adversaries make a great mistake, if 52 
they imagine that canonical satisfactions are more truly punish 
ments than are true terrors in the heart. It is most foolish to 

1 Var : Just as elsewhere, as often as works are enjoined, the adversa 
ries interpret them to be satisfactions and propitiations, so here, because 
mention is made of punishment, they pervert it to satisfaction. Augus 
tine did not hold this, viz. that sorrow in repentance is a price, on account 
of which the remission of sins is due. For he knew that sins are re 
mitted freely for Christ s sake ; he knew that the death of Christ is the 
sacrifice for our sins. Whatever, therefore, is cited concerning vengeance 
and concerning punishments ought always to be received, so as not to 
overturn the free remission of sins, nor to obscure the merit of Christ nor to 
withdraw men from trust in Christ to trust in works. But we grant that 
in repentance there is vengeance not as a price, but as vengeance upon 
our old nature. There are terrors and there are other movements which 
we aroused against sin, but remission is not due these. Yea if fait L 
would not be added, these sorrows would bring eternal death. It may in 
deed be very well to say poence tenentia, provided it be understood as a 
punishment, and not as a price for which remission is due. And Augus 
tine does not speak of punishments which the keys remit ; and hence it 
is not right to pervert this expression to satisfactions. He is speaking 
concerning true punishments, i, e. concerning the terrors and true sorrows 
of mind which exLst in repentance. Nevertheless we do not exclude the 
outward vexation of the flesh ; for this of its own accord follows true 
sorrows of mind. And far, etc. In the Germ, much briefer. 



CH. VI. CONFESSION AND SATISFACTION. 201 

distort the name of punishment to these frigid satisfactions, and 
not to refer them to those horrible terrors of conscience of 
which David says (Ps. 18:4; 2 Sam. 22:5): "The sorrows 
of death compassed me." Who would not rather clad in mail 
and equipped seek the church of James, the cathedral of Peter, 
etc. than bear that ineffable violence of grief, which exists even 
in persons of ordinary lives, if there be true repentance. 

But they say that it belongs to God s justice to punish $<, 
1 sin. He certainly punishes l it in contrition, when in these 
terrors he shows his wrath. Just as David indicates when he 
prays (Ps. 6:1): " O Lord, rebuke me not in thine anger." 
And Jeremiah (10 : 24) : " O Lord, correct me, but with judg 
ment, not in thine anger, lest thou bring me to nothing." 
Here indeed the most bitter punishments are spoken of. And 
the adversaries acknowledge that contrition can be so great that 
satisfaction is not required. Contrition is therefore more truly 
a punishment than is satisfaction. Besides, saints are subject to 54 
death, and all general afflictions, as Peter says (1 Ep. 4:17): 
" For the time is come that judgment must begin at the house 
of God ; and if it first begin at us, what shall the end be of 
them that obey not the Gospel of God ?" And although these 
afflictions are for the most part the punishments of sin, yet in 
the godly they have a better end, 2 viz. to exercise them, that 

1 Var. adds : First, in disputing that it is becoming that sin be punished 
they sufficiently show that they despise Christ s benefit. God has ap 
pointed as the price for our sins, not our punishments, not our satisfac- 
ious, but the death of his Son. What madness then it is to prefer our 
satisfactions to the satisfaction of Christ! Secondly, when God punishes 
with the greatest severity, we must not think that because of such pun 
ishment the remission of sins is due ; both in order that no injury be done 
to the benefit of Christ, and because conscience cannot be pacified if the 
remission of sins is not freely granted. Lastly, when God punishes with 
the greatest severity, these punishments nevertheless pertain nothing to 
the keys. They have a command neither concerning imposing, nor re 
mitting such punishments as are works of God. But we grant that God 
punishes sins, first in contrition, when, sqq. 

2 Var. thus expresses what follows: For they are inflicted to mortify 
the present sin ; because in saints they extinguish and mortify concupis 
cence. For in saints death still remains in order to abolish this impure 
nature. Accordingly Paul says : " The body is dead because of sin," i. e. it 
is mortified because of present sin still left in the flesh. The cross, 
therefore, is not a punishment, but an exercise and preparation for re 
newal. For when the present sin is mortified, and when in the midst of 
temptations we learn to seek the aid of God, and experience God s pres 
ence, we acknowledge more and more distrust in four own] hearts, and 
?omfort ourselves by faith. Thus newness of spirit increases, as Paul 
says: "Though our outward man perish, yet the inward man is renewed 



208 THE APOLOGY OF THE AUGSBUKG CONFESSION. 

they may learn amidst trials to seek God s aid, to acknowledge 
the distrust of their own hearts, etc., as Paul says of himself 
(2 Cor. 1:9)- But we had the sentence of death in ourselves, 
that we should not trust in ourselves, but in God which raiseth 
the dead." And Isaiah says (26 : 16) : " They poured out prayer 
when thy chastening was upon them," i. e. afflictions are a dis 
cipline by which God exercises the saints. Likewise afflictions 55 
are inflicted because of present sin, since in the saints they 
mortify and extinguish concupiscence, so that they may be re 
newed by the Spirit, as Paul says (Rom. 8:10): " The body is 
dead because of sin," i. e. it is mortified [more and more every 
day] because of present sin which is still left in the flesh. And 56 
death itself serves this purpose, viz. to abolish this flesh of sin, 
that we may rise absolutely new. Neither 1 is there now in the 
death of the believer, since by faith he has overcome the terrors 
of death, that sting and sense of wrath of which Paul speaks 
(1 Cor. 15 : 56) : " The sting of death is sin; and the strength 
of sin is the Law." This strength of sin, this sense of wrath, 
is truly a punishment as long as it is present; without this 
sense of wrath, death is not properly a punishment. More- 57 
over canonical satisfactions do not belong to these punishments ; 
as the adversaries say that, by the power of the keys, a part of 
the punishments is remitted. Likewise according to these very 
men, the keys remit the satisfactions, and the punishments, on 
account of which the satisfactions are made. But it is evident 
that the common afflictions are not removed by the power of the 
keys. And if they wish to be understood concerning these 
punishments, why do they add that satisfaction is to be rendered 
in purgatory? 

They oppose the example of Adam, and also of David, who 58 
was punished for his adultery. From these examples, they de 
rive the universal rule that peculiar temporal punishments in 
the remission of sins correspond to individual sins. It has 59 
!gy been said before that saints suffer punishments, which are 
works of God ; they suffer contrition or terrors, they also 
uffer other common afflictions. Thus for example some suffer 
punishments of their own that have been imposed by God. 

day by day (2 Cor. 4: 16). Isaiah likewise says [26 : 16 as above]. Be 
sides death is truly punishment, when the terrified heart feels the wrath 
of Gcd, according to the passage : " The sting of death is sin." But when 
in saints the terrors of sin are overcome by faith, death without this sense 
of wrath is not properly punishment. Moreover the keys neither impose 
nor remit these punishments. Wherefore satisfactions do not pertain to 
these punishments. For the keys do not remit either death or a part of 
the common afflictions. Now if by satisfactions they compensate for 
these punishments, why do they bid us make satisfaction in purgatory ? 
1 From here to end of omitted in German. 



CH. VI. CONFESSION AND SATISFACTION. 209 

And these punishments pertain in no way to the keys, because the 
keys neither can impose nor remit them, but God, without the 
ministry of the keys, imposes and remits them [as he will]. 

Neither does the universal rule follow : Upon David a pecu 
liar punishment was imposed ; therefore in addition to common 
afflictions there is another punishment of purgatory, in which 
each degree corresponds to each sin. Where does Scripture 6<z 
teach, that we cannot be freed from eternal death, unless by the 
compensation of certain punishments in addition to common 
afflictions ? But, on the other hand, it most frequently teaches 
hat the remission of sins occurs freely for Christ s sake, that 
Christ is the victor of sin and death. Wherefore the merit of 
satisfaction is not to be attached to this. And although afflic 
tions still remain, yet Scripture interprets these as the mortifi 
cations of present sin [to kill and humble the old Adam], and 
not as the compensations of eternal death or as prices for eternal 
death. 

Job is excused because it was not on account of past evil deeds 61 
that he was afflicted ; therefore afflictions are not always pun 
ishments or signs of wrath. Yea, terrified consciences are to be 
taught, that the other ends of afflictions are the more important 
[that they should learn to regard troubles far differently, viz. 
as signs of grace] ; so that they are not to think that they are 
rejected by God, if in afflictions they see nothing except God s 
punishment and anger. The other more important ends are to 
be considered, viz. that God is doing his strange work so that 
he may be able to do his own work, etc., as Isaiah teaches in a 
long discourse, ch. 28. And when the disciples asked concern- 62 
ing the blind man who sinned, John 9 : 2, 3, Christ replies that 
the cause of his blindness is not sin, but " that the works of 
God should be made manifest in him." And in Jeremiah (49 : 
12) it is said : " They whose judgment was not to drink of the 
cup, have assuredly drunken." Thus the prophets and John 
the Baptist and other saints were killed. Wherefore afflictions 63 
are not always punishments for certain past deeds, but they are 
he works of God, intended for our profit, and that the power 
of God might be made more manifest in our weakness [how he 
can help in the midst of death]. 

19g Thus Paul says (2 Cor. 12:5, 9): "The strength of 
God is made perfect in my weakness." Therefore, be 
cause of God s will, our bodies ought to be sacrifices, to declare 
our obedience [and patience], and not to compensate for eternal 
death, for which God has another price, viz. the death of his 
own Son. And in this sense, Gregory interprets also even the 64 
punishment of David when he says : " If God on account of 
that sin had threatened that he would thus be humbled by his 
Son, why, when the sin was forgiven, did he fulfil that which 
27 



210 THE APOLOGY OF THE AUGSBUKG CONFESSION. 

he had threatened against him? The reply is that this remis 
sion was made that man might not be hindered from receiving 
eternal life, but that the example of the threatening followed, 
in order that the piety of the man might be exercised and tested 
even in this humility. Thus God both inflicted upon man 
death of body on account of sin, and, after the remission of 
sins, for the sake of exercising justice, viz. in order that the 
righteousness of those who are sanctified, might be exercised 
and tested, he did not remove the death thus inflicted." 

Nor indeed are common calamities [as war, famine, and such 65 
calamities] removed properly by these works of canonical sat 
isfactions, i. e. by these works of human traditions, which, they 
say, avail ex opere operato, in such a way that even though they 
are wrought in mortal sin, yet they redeem from the punish 
ments. And when the passage of Paul (1 Cor. 11 : 31) is cited 66 
on the other hand : " If we would judge ourselves, we should 
not be judged by the Lord " [they conclude therefrom that if 
we impose punishment upon ourselves, God will judge us the 
more graciously], the word "to judge" ought to be understood 
of the entire repentance, and the fruits that are due, and not of 
those works which are not due. Our adversaries pay the pen 
alty for despising grammar, when they understand " to judge " 
to be the same as to make a pilgrimage clad in mail to the 
church of St. James, or similar works. " To judge " signifies 
the entire repentance, signifies to condemn sins. This condem- 67 
nation truly occurs in contrition and change of life. The en 
tire repentance, contrition, faith, the good fruits obtain the mit 
igation of public and private punishments and calamities, as 
Isaiah teaches, ch. 1 : 17-19: "Cease to do evil: learn to do 
well," etc. " Though your sins be as scarlet, they shall be 
white as snow." " If ye be willing and obedient, ye shall eat 
the good of the land." Neither should a most important and 68 
salutary doctrine be transferred from the entire repentance, and 
works, due or commanded by God, to the satisfactions and worka 
of human traditions. And it is profitable to teach, that com 
mon evils are mitigated by our repentance, and by the true 
fruits of repentance, by good works wrought from faith, not, as 
OQ these men imagine, wrought in mortal sin. And here be- 65 

longs the example of the Ninevites (Jon. 3 : 10), who by 
their repentance (we speak of the entire repentance) were recon 
ciled to God and obtained the favor that their city was not 
destroyed. 

Moreover the making mention, by the Fathers, of satisfac- ;c 
tion, and the framing of canons by the. councils, we have said 
above was a matter of Church discipline instituted on account of 
the example. Nor did they hold that this discipline is neces 
sary, for the remission either of the guilt, or of the punish- 



CH. VI. CONFESSION AND SATISFACTION. 211 

ment. For if in these they made mention of purgatory, they 
interpret it not as compensation for eternal punishment [which 
only Christ makes], not as satisfaction, but as purification of 
imperfect souls. Just as Augustine says that venial [daily] 
offences are consumed, i. e. distrust towards God and other similar 
dispositions are mortified. Now and then, the writers transfer 71 
the term satisfaction from the rite itself or spectacle, to signify 
true mortification. Thus Augustine says: "True satisfaction 
is to cut off the causes of sin," i. e. to mortify the flesh, like 
wise to restrain the flesh, not in order that eternal punishments 
may be compensated for, but so that the flesh may not allure to 
sin. 

Thus concerning restitution, Gregory says that repentance is 72 
false, " if it do not satisfy those whose property we have taken." 
For he who still steals does not truly grieve that he has stolen 
or robbed. For he is a thief or robber, so long as he is the 
unjust possessor of the property of another. This civil satisfac 
tion is necessary, because it is written (Eph. 4 : 28) : " Let him 
that stole, steal no more." Likewise Chrysostom says: " In 73 
the heart, contrition ; in the mouth, confession ; in the work, 
entire humility." This amounts to nothing against us. Good 
works ought to follow repentance; repentance ought to be 
not a dissembling, but a change, for the better, of the entire 
life. 

Likewise, the Fathers wrote that it is sufficient, if once in 74 
life this public or ceremonial penitence occur, concerning which 
canonical satisfactions have been made. Wherefore, it can be 
understood that they held that these canons are not necessary 
2QQ for the remission of sins. For in addition to this peni 
tence according to religious rites, they frequently wish that 
penitence be rendered otherwise, where canons of satisfactions 
were not required. 

The composers of the Confutation write that the abolition of 75 
satisfactions contrary to the plain Gospel, is not to be endured. 
We, therefore, have thus far shown that these canonical satis 
factions, i. e. works not due, and that are to be performed in 
order to compensate for punishment, have not the command of 
the Gospel. The subject itself shows this. If works of satis- 76 
faction are works which are not due, why do they cite the 
plain Gospel ? For if the Gospel would command that punish 
ments be compensated for by such works, the works would al 
ready be due. But they thus speak, in order to impose upon 
the inexperienced, and they cite testimonies, which speak of 
works that are due, although they themselves in their own 
satisfactions prescribe works that are not due. Yea in their 
schools, they themselves concede that satisfactions can be re 
fused without [mortal] sin. Therefore, they here write falsely 



212 THE APOLOGY OF THE AUGSBUKG CONFESSION. 

that we are compelled by the plain Gospel to undertake these 
canonical satisfactions. 

But we have already frequently testified that repentance 7; 
ought to produce good fruits, and what the good fruits are the 
[ten] commandments teach [truly and from the heart, to most 
highly esteem, fear and love God, joyfully to call upon him in 
need], viz. prayer, thanksgiving, the confession of the Gospel 
[hearing this word], to teach the Gospel, to obey parents and mag 
istrates, to be faithful to one s calling, not to kill, not to retain 
hatred, but to be forgiving [to be agreeable and kind to one s 
neighbor], to give to the needy, so far as we can according to 
our means, not to commit adultery or fornication, but to re 
strain and bridle and chastise the flesh, not for a compensa 
tion of eternal punishment, but so as not to obey the devil, or 
offend the Holy Ghost; likewise to speak the truth. These 
fruits have God s injunction, and ought to be brought forth 
for the sake of God s glory and command ; and they have also 
rewards. But that eternal punishments are not remitted, except 
on account of the compensation rendered by certain traditions 
or by purgatory, Scripture does not teach. Indulgences were for- 78 
merly remission of these public observances, so that men should 
not be excessively burdened. But if, by human authority, sat 
isfactions and punishments can be remitted, this compensation, 
therefore, is not necessary by divine law; for a divine law is 
2Qj not annulled by human authority. Furthermore, since 
the custom has now of itself become obsolete and the 
bishops have passed it by in silence, there is no necessity for 
these remissions. And yet the name " indulgences " re 
mained. And just as satisfactions were understood not with 
reference to external discipline, but with reference to the com 
pensation of punishment ; so indulgences were incorrectly un 
derstood to free souls from purgatory. But the keys have not 75 
the power of binding and loosing, unless upon earth, according 
to Matt. 16 : 19 : "Whatsoever thou shalt bind on earth, shall 
be bound in heaven ; and whatsoever thou shalt loose on earth, 
shall be loosed in heaven." Although, as we have said above, 
the keys have not the power to impose penalties, or to institute 
rites of worship, but only the command to remit sins to those 
who are converted, and to convict and excommunicate those 
who are unwilling to be converted. For just as "to loose" 
signifies to remit sins, so "to bind" signifies not to remit sins. 
For Christ speaks of a spiritual kingdom. And the command 
of God, is that the ministers of the Gospel, should absolve 
those who are converted, according to 2 Cor. 10:8: " The au 
thority which the Lord hath given us for edification." Where- 8c 
fore, the reservation of cases is a matter of external govern 
ment. For there is a reservation of canonical punishment, 



CH VII., ART. XIII. NUMBEB AND USE OF SACRAMENTS. 213 

there is not a reservation of guilt before God in those who are 
truly converted. Wherefore the adversaries judge aright when 
they confess that in the article of death, the reservation of 
cases ought not to hinder absolution. 1 

We have set forth the sum of our doctrine concerning re- 83 
pentance, which we certainly know is godly and salutary to 
good minds [and highly necessary]. And if good men will 
compare our doctrine with the very confused discussions of our 
adversaries, they will perceive that the adversaries have omitted 
the doctrine concerning faith justifying and consoling godly 
hearts. They will also see that the adversaries invent many 
things concerning the merits of attrition, concerning the endless 
enumeration of offences, concerning satisfactions; they say 
things agreeing neither with human nor divine law and which 
not even the adversaries themselves can satisfactorily explain. 



CHAPTER VII. 
202 ARTICLE XIII. 

Of the Number and Use of the Sacraments. 

IN the thirteenth article, the adversaries approve our state- i 
ment that the sacraments are not only marks of profession 
among men, as some imagine, but that they are rather signs 
and testimonies of God s will toward us, through which God 
moves hearts to believe [are not mere signs, whereby men may 
recognize each other, as the watchword in war, livery, etc., but 
are efficacious signs and sure testimonies, etc.]. But here they 2 
bid us also count seven sacraments. We hold that it should be 
maintained that the matters and ceremonies instituted in the 
Scriptures, whatever the number, be not neglected. Neither do 
we think that it makes much difference, even though, for the 
purpose of teaching, others reckon otherwise, provided they 
still preserve aright the matters handed down in Scripture. 
Neither have the ancients reckoned in the same manner. [But 
concerning this number of seven sacraments, the fact is that 
the Fathers have not been uniform in their enumeration ; thus 
also the seven ceremonies are not equally necessary.] 

If we call the sacraments, " rites which have the command 3 
of God and to which the promise of grace has been added," it 
is easy to decide what are properly sacraments. For rites in- 

PARALLEL PASSAGES. Augsburg Confession, Art. xiii. ; Apology, Art. xxiv, 
g 16 sqq.; 68 sq. ; Smalcald Articles, Art. v. ; Small Catechism, Of Baptism; 
Large Catechism, Part iv., 28 sqq. ; Part v., $ 8 sqq. ; Formula of Concord 
Epitome vii., \ 21 sqq. ; Sol. Dec. vii., \ 109 sqq. 

1 L. iv. Decretal, 1. v., tit. 9, cap. 5. Clementin, 1. v., tit. 8, cap. 3. 



214 THE APOLOGY OF THE AUGSBURG CONFESSION. 

stituted by men will not in this way be sacraments properly 
so called. For it does not belong to human authority to prom 
ise grace. Wherefore signs instituted without God s command, 
are not sure signs of grace, even though they perhaps instruct 
the rude [children or the uncultivated], or admonish as to 
something [as a painted cross]. Therefore Baptism, the Lord s 4 
Supper and Absolution, 1 which is the sacrament of repentance, 
are truly sacraments. For these rites have God s command 
and the promise of grace, which is peculiar to the New Testa 
ment. For when we are baptized, when we eat the Lord s 
body, when we are absolved, they ought certainly to assure us 
that God truly forgives us for Christ s sake. And God, at the 5 
same time, by the Word and by rites, moves hearts to believe and 
conceive faith, just as Paul says (Rom. 10 : 17) : "Faith com- 
eth by hearing." But just as the Word enters the ears in 
order to strike hearts ; so the rite itself meets the eyes, in 
order to move hearts. The effect of the Word and of the rite 
is the same, as it has been well said by Augustine that a sacra 
ment is " a visible word," 2 because the rite is received by the 
eyes, and is, as it were, a picture of the Word, signifying the 
same thing as the Word. Wherefore the effect of both is the 
same. 
203 Confirmation and Extreme Unction are rites received from 6 

the Fathers, which not even the Church requires as neces 
sary to salvation, because they do not have God s command. 
Besides it is not useless to distinguish these rites from the 
former, which have God s express command and a clear prom 
ise of grace. 

The adversaries understand priesthood not of the ministry; 
cf the Word, and administering the sacraments to others, but 
>hey understand it as referring to sacrifice ; as though in the 
New Testament there ought to be a priesthood like the Levit- 
ical, to sacrifice for the people, and merit the remission of sins 
for others. We teach that the sacrifice of Christ dying on the 8 
cross has been sufficient for the sins of the whole world, and 
that there is no need besides of other sacrifices, as though this 
were not sufficient for our sins. Men 3 accordingly are justified 
not because of any other sacrifices, but because of this one sac 
rifice of Christ, if they believe that they have been redeemed 
by this sacrifice. They are accordingly called priests, not in 9 
order to make any sacrifices for the people as in the Law, so 
that by these they may merit remission of sins for the people ; 

1 Cf. Apology, Art. xi. ; Art. xii., 39 sqq. ; and, on the other hand 
Large Catechism, Parti, iv. : H, p. 485. 

Augustine on John, Tract 80:g3: "The Word comes to the sacra 
ment, even though it is itself a visible Word." Germ, omits until \ 10 



CH. VII., ART. XIII. NUMBER AND USE OF S^CKAMENTS. 

but they are called to teach the Gospel and administer the sac 
raments to the people. Nor do we have another priesthood like ic 
the Levitical, as the Epistle to the Hebrews 1 sufficiently teaches. 
But if ordination be understood as applying to the ministry 1 1 
of the Word, we are not unwilling to call ordination a sacra 
ment. For the ministry of the Word has God s command and 
glorious promises (Rom. 1:16): "The Gospel is the power of 
God unto salvation to every one that believeth." Likewise, 
(Isrt. 55:11): " So shall my word be that goeth forth out of 
my mouth ; it shall not return unto me void, but it shall ac 
complish that which I please." If ordination be understood i: 
in this way, neither will we refuse to call the imposition of 
hands a sacrament. For the Church has the command to ap 
point ministers, which should be most pleasing to us, because 
we know that God approves this ministry, and is present in the 
ministry [that God will preach and work through men and 
those who have been chosen by men]. And it is of advantage, 13 
so far as can be done, to adorn the ministry of the Word with 
every kind of praise against fanatical men, who dream that the 
Holy Ghost is given not through the Word, but because of 
certain preparations of their own, if they sit unoccupied and 
silent in obscure places, waiting for illumination, as the enthu 
siasts formerly taught, and the Anabaptists now teach. 
2Q4 Matrimony was not first instituted in the New Testa- i_i 

merit, but in the beginning, immediately on the creation 
of the human race. It has moreover God s command ; it has 
also promises, not indeed properly pertaining to the New Tes 
tament, but pertaining rather to the bodily life. Wherefore, 
if any one should wish to call it a sacrament, he however ought 
to distinguish it from those preceding ones [the two former ones], 
which are properly signs of the New Testament, and testimo 
nies of grace and the remission of sins. But if marriage will 1 5 
have the name of sacrament for the reason that it has God s 
command, other states or offices also, which have God s com 
mand, may be called sacraments, as for example the magis 
tracy. 

Lastly, if among the sacraments, all things ought to be num- \( 
bered which have God s command, and to which promises 
have been added, why do we not add prayer, which most truly 
can be called a sacrament? For it has both God s command 
and very many promises ; and if placed among the sacraments, 
as though in a more eminent place, it would invite men to pray. 
Alms could also be reckoned here, and likewise afflictions, which 
are even themselves signs, to which God has added promises. 
But let us omit these things. For no prudent man will strive i? 

1 See Chapters VII.-X. 



216 THE APOLOGY OF THE AUGSBUKG CONFESSION. 

greatly concerning a number or term, if the objects still be re 
tained which have God s command and promises. 

It is still more needful to understand how the sacraments are il 
to be used. Here we condemn the whole crowd of scholastic 1 
doctors, who teach that the sacraments confer grace ex opere 
operato without a good disposition on the part of the one using 
(hem, provided he do not place a hindrance in the way. This 
is absolutely a Jewish opinion, to hold that we are justified by 
a ceremony, without a good disposition of heart, i. e. without 
faith. And yet this impious and pernicious opinion is taught 
with great authority throughout the entire realm of the Pope. 
Paul contradicts this, and denies (Rom. 4 : 9) that Abraham 19 
was justified by circumcision, but asserts that circumcision 
was a sign presented for exercising faith. Thus we teach that 
in the use of the sacraments faith ought to be added, which 
should believe these promises, and receive the promised things 
which are there offered in the sacraments. And the reason is 20 
plain and thoroughly grounded. The promise is useless, unless 
it be received by faith. But the sacraments are the signs [and 
seals] of the promises. Therefore in the use of the sacraments 
2Qc faith ought to be added, so that if any one use the Lord s 
Supper, he use it thus. Because this is a sacrament of 
the New Testament, as Christ clearly says, 2 he ought for this 
very reason to be confident that what is promised in the New 
Testament, viz. the free remission of sins, is offered him. 
And let him receive this by faith, let him comfort his alarmed 
conscience, and know that these testimonies are not fallacious, 
but as sure as though [and still surer than if] God by a new 
miracle would declare from heaven that it was his will to grant 
forgiveness. But of what advantage would these miracles and 
promises be to an unbeliever? And here we speak of special 21 
faith which believes the present promise, not only that which 
in general believes that God exists, but which believes that the 
remission of sins is offered. This use of the sacrament consoles 21 
godly and alarmed minds. 

Moreover no one can express in words what abuses in the 23 
Church this fanatical opinion concerning the opus operatum 
without a good disposition on the part of the one using the 
sacraments, has produced. Hence, the profanation of the 
Masses is infinite ; but of this we will speak below. Neither 
can a single letter be produced from the old writers which in 
this matter favors the scholastics. Yea Augustine says the 
contrary, that the faith of the sacrament, and not the sacrament 

1 Of. Smalcald Articles, Part iii., Art. viii., p. 321 ; Formula of Concord 
pp. 588, 608. 
Luke 22:20. 



CH. VII., ART. XIV. ECCLESIASTICAL OKDEBS. 217 

justifies. And the declaration of Paul is well known (Kom. 
10 : 10) : " With the heart man believeth unto righteousness." 

ARTICLE XIV. 
Of Ecclesiastical Orders. 

THE fourteenth article, in which we say that the administra- 24 
tion of the sacraments and Word, in the Church, ought to 
be allowed no one unless he be rightly called, they receive in 
such a way as though we nevertheless employ canonical ordina 
tion. Concerning this subject, we have frequently testified in 
this assembly 1 that it is our greatest wish to maintain Church 
polity and the grades in the Church, even though they have 
been made by human authority [provided the bishops allow our 
doctrine and receive our priests]. For we know that Church 
discipline was instituted by the Fathers, in the manner laid down 
in the ancient canons, with a good and useful intention. But 25 
the bishops either compel our priests to reject and condemn the 
kinds of doctrine which we have confessed, or, by a new and 
unheard-of cruelty, they put to death the poor innocent men. 
These causes hinder our priests from acknowledging such bish- 
2Qg ops. Thus the cruelty of the bishops is the reason why 
that canonical government, which we greatly desired to 
maintain, is in some places dissolved. Let them see to it how 
they will give an account to God for dispersing the Church. In 26 
this matter, our consciences are not in danger, because since we 
know that our confession is true, godly and catholic, we ought 
not to approve the cruelty of those who persecute this doctrine. 
And we know that the Church is with those who teach the 27 
Word of God aright, and administer the sacraments aright, and 
not with those who not only by their edicts endeavor to efface 
God s Word, but also put to death those who teach what is right 
and true ; towards whom, even though they do something con 
trary to the canons, yet the very canons are milder. Further- 28 
more, we wish here again to testify that we will gladly main 
tain ecclesiastical and canonical order, provided the bishops only 
cease to rage against our Churches. This our desire will clear 
us both before God and among all nations to all posterity from 
the imputation against us, that the authority of the bishops is 
being undermined, when men read and hear, that, although 
protesting against the unrighteous cruelty of the bishops, we 
could not obtain justice. 

PARALLEL PASSAGES. Augsburg Confession, Art. xiv.; Smalcald Articles 
Part iii., Art. x.; of the Power of Pope, \ 60 sqq., p. 340. 

1 Especially in conferences from Aug. 16. 

28 



218 TFTK APOLOGY OF THE AUGSBURG CONFESSION. 

CHAPTER VIII. 

ARTICLE XV. 
Of Human Traditions in the Church. 

IN the fifteenth article, they receive the first part, in which i 
we say that such ecclesiastical rites are to be observed as can be 
observed without sin, and are of profit in the Church for 
tranquillity and good order. They altogether condemn the 
second part, in which we say that human traditions instituted 
to appease God, to merit grace, and make satisfactions for sins 
are contrary to the Gospel. Although in the Confession itself, 2 
when treating of the distinction of meats, 1 we have spoken at 
sufficient length concerning traditions, yet certain things should 
be briefly recounted here. 

Although we supposed that the adversaries would defend 3 
human traditions on other grounds, yet we did not think that 
this would come to pass, viz. that they would condemn this 
article : that we do not merit the remission of sins or grace by 
the observance of human traditions. Since, therefore, this 
article has been condemned, we have an easy and plain case. 
The adversaries are now openly Judaizing, are openly sup- 4 
pressing the Gospel by the doctrines of demons. For Scrip 
ture calls traditions doctrines of demons, 2 when it is taught that 
religious rites are serviceable to merit the remission of sins and 
grace. For they are then obscuring the Gospel, the benefit of 
Christ, and the righteousness of faith. [For they are just as 
directly contrary to Christ, and to the Gospel, as are fire and 
water to one another.] The Gospel teaches that by faith we 5 
receive freely for Christ s sake the remission of sins, and are 
reconciled to God. The adversaries, on the other hand, ap 
point another mediator, viz. these traditions. On account of 
these, they wish to acquire remission of sins ; on account of 
these, they wish to appease God s wrath. But Christ clearly 
2Q-, says (Matt. 15 : 9) : "In vain do they worship me, teach 
ing for doctrines the commandments of men." 

We have above discussed at length that men are justified by 6 
faith, when they believe that they have God reconciled, not be 
cause of our works, but gratuitously for Christ s sake. It is 
certain that this is the doctrine of the Gospel, because Paul 
clearly teaches (Eph. 2 : 8, 9) : " By grace are ye saved through 

PARALLEL PASSAGES. Augsburg Confession, Art. xv., vii. : 3; xxvi.; xxviii 
30 sqq. ; Apology, Chap, iv., Art. vii., 30 sqq. ; Smalcald Articles, Art. xv. 
Formula of Concord, Epitome, Art. x. ; Sol. Dec. do. 

1 Aug. Conf., xxvi. 1 Tim. 4 sq. 



CH. VIII., ART. XV. HUMAN TBADITIONS IN THE CHUKCH. 21 S 

faith ; and that not of yourselves : it is the gift of God ; not 
of works." Now these men say, that men merit the remission 7 
of sins by these human observances. What else is this but to 
appoint another justifier, another mediator in addition to Christ? 
Paul says to the Galatians (5:4): " Christ has become of no 8 
effect unto you, whosoever of you are justified by the Law ;" 
L e. if you hold that by the observance of the Law you merit 
to be accounted righteous before God, Christ will profit you 
nothing, because what need of Christ have those who hold that 
they are righteous by their own observance of the Law ? God 9 
has set forth Christ with the promise that on account of this 
Mediator, and not on account of our righteousness, he wishes to 
be propitious to us. But these men hold that God is reconciled 
and propitious, because of the traditions, and not because of 
Christ. Therefore, they take away from Christ the honor of 
Mediator. Neither, so far as this matter is concerned, is there ia 
any difference between our -traditions and the ceremonies of 
Moses. Paul condemns the ceremonies of Moses, just as he 
condemns traditions, for the reason that they were regarded 
works which merit righteousness before God. Thus the office 
of Christ and the righteousness of faith were obscured. Where 
fore the Law being removed, and traditions being removed, he 
contends that the remission of sins has been promised not be 
cause of our works, but freely because of Christ, provided that 
by faith we receive it. For the promise is not received unless 
by faith. Since, therefore, by faith we receive the remission of 1 1 
sins, since by faith we have God propitious to us for Christ s 
sake, it is an error and impiety to think that, because of these 
observances, we merit the remission of sins. If any one should 12 
say here that we do not merit the remission of sins, but that 
those who have already been justified by these traditions merit 
grace ; Paul here again replies (Gal. 2:17) that Christ would be 
the minister of sin, if after justification we must hold that we 
are not even then accounted righteous for Christ s sake, but we 
ought first, by other observances, to merit that we be accounted 
righteous. Likewise (Gal. 3:15): " Though it be but a man s 
covenant, no man addeth thereto." Therefore, neither to God s 
covenant who promises that for Christ s sake he will be pro 
pitious to us, ought we to add that we must first through these 
observances attain such merit as to be accounted accepted and 
righteous. 
2Qg Although what need is there of a long discussion? No 13 

tradition was instituted by the holy Fathers with the de 
sign that it should merit the remission of sins or righteousness, 
but they have been instituted for the sake of good order in the 
Church and for the sake of tranquillity. And when any one 14 
wishes to institute certain works to merit the remission of sins 



220 THE APOLOGY OF THE AUGSBURG CONFESSION. 

or righteousness, how will he know that these works please 
God, since he has not the testimony of God s Word? How 
without God s Word and command will he render men certain 
of God s will ? Does he not everywhere in the prophets pro 
hibit men from instituting without his commandment peculiar 
rites of worship? In Ez. 20 : 18, 19, it is written : u Walk ye 
not in the statutes of your fathers, neither observe their judg 
ments, nor defile yourselves with their idols : I am the Lord 
our God ; walk in my statutes, and keep my judgments, and 
do them." If men are allowed to institute religious rites, and n 
tli rough these rites merit grace, the religious rites of all the 
"heathen will have to be approved, and the rites instituted by 
Jeroboam (1 Kings 12 : 26 sq.), and by others, in addition to 
the Law, will have to be approved. For what difference does 
it make ? If we have been allowed to institute religious rites 
that are profitable for meriting grace, or righteousness, why 
was the same not allowed the heathen and the Israelites? But id 
the religious rites of the heathen and the Israelites were re 
jected for the very reason that they held that by these they 
merited remission of sins and righteousness, and yet did not 
know [the highest service of God] the righteousness of faith. 
Lastly, whence are we rendered certain, that rites, instituted by 17 
men without God s command, justify, inasmuch as nothing can 
be affirmed of God s will without God s Word ? What if God 
does not approve these services ? How, therefore, do the ad 
versaries affirm that they justify? Without God s Word and 
testimony, this cannot be affirmed. And Paul says (Rom. 14 : 
23) : " Whatsoever is not of faith, is sin." But as these ser 
vices have no testimony of God s Word, conscience must doubt 
as to whether they please God. 

And what need is there of words on a subject so manifest?!? 
If the adversaries defend these human services as meriting jus 
tification, grace and the remission of sins, they absolutely es 
tablish the kingdom of Antichrist. For the kingdom of 
Antichrist is a new service of God, devised by human authority 
rejecting Christ, just as the kingdom of Mahomet has services, 
and works through which it wishes to be justified before God, 
nor does it hold that men are gratuitously justified before God 
209 b ^ faith for Cnrist s sake - /Thus the Papacy also will be 
a part of the kingdom of Antichrist, if it thus defends 
human services as justifying./ For honor is taken away from 
Christ when they teach that we are not justified gratuitously 
by faith for Christ s sake, but by such services; especially 
when they teach that such services are not only useful for jus 
tification, but are also necessary, as they hold above in Art. 
vii. where they condemn us for saying, that, to the true unity 
of the Church, it is not necessary that rites instituted by men 






H. VIIL, ART. XV. HUMAN TRADITIONS IN THE CHURCH. 22] 

should be everywhere alike. Daniel (11:38) indicates that 19 
new human services will be the very form and constitution of 
the kingdom of Antichrist. For he says thus: "But in his 
estate shall he honor the god of forces ; and a god whom his 
fathers knew not shall he honor with gold and silver and pre 
cious stones." Here he describes new services, because he says 
that such a god shall be worshipped as the fathers were igno 
rant of. For although the holy Fathers themselves had both 2 
rites and traditions, yet they did not hold that these matters are 
useful or necessary for justification ; they did not obscure the 
glory and office of Christ, but taught that we are justified by 
faith for Christ s sake, and not for the sake of these human 
services. But they observed human rites for the sake of bodily 
advantage, so that the people might know at what time they 
should assemble ; so that, for the sake of example, all things 
in the churches might be done in order and becomingly. For 
the distinctions of times and the variety of rites are of service 
in almonishing the common people. The Fathers had these 21 
reasons for maintaining the rites, 1 and for these reasons we also 

1 In the Var. Melanchthon adds the testimony of Epiphanius (cf. Apol 
ogy, Art. xxiii., 45), and continues: " As Epiphanius [Haer. 46], clearly 
testifies that it was a class like our monks. For they were fraternities 
that imposed upon themselves certain traditions; they also abstained 
from wine even in the Lord s Supper ; they ate no flesh, not even of fish, 
and in this respect far surpassed the brethren of the Dominican order. 
They also indeed in the greatest degree were averse to marriage, although 
they were not averse to intercourse with women. For Epiphanius pre 
sents this charge against them, as they had crowds of women following 
the same kind of life, just as at the present time the monks have almost 
everywhere neighboring monasteries of women. And they imagined that 
these observances were a worship of God, and righteousness on account 
of which they were accepted of God, and whereby they appeased God s 
wrath. This opinion Epiphanius disapproves, and shows that there ar 
other designs of traditions, and says that such traditions are to be ap 
proved as have been made <ha rqv cy/cpdremv, rj 6ia TTJV KoXirdav, i. e. either 
for restraining the flesh on account of discipline of the rude, or on account 
of political order. And we judge that it may be right to observe tradi 
tions, for the following reasons, viz. that a sober people may participate in 
the sacred [rites] , just as Jehoshaphat and the king of Nineveh proclaimed 
fasts (2 Chron. 20 : 3 ; Jonah 3 : 7 sq.) ; and also that the order and polity 
of the Church may instruct the ignorant what has been done at any time. 
Hence Christmas, Easter, Pentecost and the like. That is, as Epiphaniua 
says, that traditions have been instituted for the sake of the polity, viz. 
for the sake of order, and that this order should teach men concerning 
the history and benefits of Christ. For the marks of things painted as it 
were upon the customs and rites teach much more effectually than lettere. 
It was of profit to present and set forth these designs to the people. But 



222 THE APOLOGY OF THE AUGSBURG CONFESSION. 

judge that it is right that traditions [good customs] be main 
tained. And we are greatly surprised that the adversaries 
[against the entire Scriptures of the Apostles, against the Old 
and New Testaments] contend for another design of traditions, 
viz. that they may merit the remission of sins, grace or justifi 
cation. What else is this than to honor God " with gold and 
si Ivor and precious stones? 7 [as Daniel says], i. e. to hold that 
God becomes reconciled by a variety in clothing, ornaments 
and by similar rites [many kinds of church decorations, ban 
ners, tapers], as are infinite in human traditions. 

Paul writes to the Colossians (2 : 23) that traditions have "322 
show of wisdom." And they indeed have. For this good order 
is very becoming in the Church, and for this reason is necessary. 
2jQ But human reason, because it does not understand the 
righteousness of faith, naturally imagines that such works 
justify men because they reconcile God, etc. Thus the com- 23 
raon people among the Israelites thought, and by this opinion 
increased such ceremonies, just as among us they have grown 
in the monasteries [as in our time, one altar after another and 
one church after another is founded]. Thus human reason 24 
judges also of bodily exercises, of fasts ; although the end of 
these is to restrain the flesh, reason imagines the end to be, that 
they may be services which justify. As Thomas writes : " Fast 
ing avails for the extinguishing and the prevention of guilt." 
These are the words of Thomas. Thus the semblance of wis 
dom and righteousness in such works deceives men. And the 
examples of the saints are added [when they say : St. Francis 
wore a cap, etc.] ; while they desire to imitate these men, they 
imitate for the most part the outward exercises; their faith 
they do not imitate. 

After this semblance of wisdom and righteousness has de- 25 
ceived men, then infinite evils follow ; the Gospel concerning 
the righteousness of faith in Christ is obscured, and vain con 
fidence in such .works succeeds. Then the commandments of 
God are obscured ; these works arrogate to themselves the title 
of a perfect and spiritual life, and are far preferred to the 
works of God s commandment [the true, holy, good works], 
as the works of one s own calling, the administration of the 

to these designs the adversaries with a pharisaic persuasion, add another, 
viz. that such observances merit the remission of sins, that they are ser 
vices necessary for justification, that on account of them men are ac 
counted just before God. This is plainly to honor God "with gold and 
silver and precious stones," that is, to hold that God becomes reconciled 
by a variety in clothing, ornaments and by similar things, as are infinite 
in human traditions, or that the worship of God consists of such things 
as distinctions in times, meats, vessels, clothing. 



CH. VIU.,ART.XV. HUMAN TRADITIONS IN THE CHURCH. 223 

state, tlie management of a family, married life, the bringing 
up of children. Compared with these ceremonies the former 26 
are judged to be profane, so that they are exercised by many 
with some doubts of conscience. For it is evident that many, 
the administration of the state and marriage being abandoned, 
have embraced these observances as better and holier [have 
gone into cloisters in order to become holy and spiritual]. 

Nor is this enough. When the persuasion has taken possession 27 
of minds that such observances are necessary to justification, 
consciences are in miserable anxiety because they cannot exactly 
fulfil all observances. For how many are there who could 
enumerate all these observances ? There are immense books, 
yea whole libraries, containing not a syllable concerning Christ, 
concerning faith in Christ, concerning the good works of one s 
own calling, but which only collect the traditions and inter- 
O-M pretations by which they are sometimes augmented and 
sometimes relaxed. [They write of such precepts, as of 
fasting for forty days, the four canonical hours for prayer, etc.] 
How that most excellent man, Gerson, is tortured while he 28 
searches for the grades and extent of the precepts ! Neverthe 
less, he is not able to fix, extelxeea [alleviation, equity] in any 
grade [and yet cannot find any sure grade where he could con 
fidently promise the heart assurance and peace]. Meanwhile, 
he sometimes deplores the dangers of godly consciences, which 
this rigid interpretation of tradition produces. 

Against this semblance of wisdom and righteousness in hu- 29 
man rites, which deceives men, let us therefore fortify ourselves 
by the Word of God, and be assured that these neither merit 
before God the remission of sins or justification, nor are neces 
sary for justification. We have above cited some testimonies. 30 
And Paul is full. To the Colossians (2:16, 17) he clearly 
says : " Let no man, therefore, judge you in meat or in drink, 
or in respect of a holy day, or of the new moon, or of the sab 
bath days, which are a shadow of things to come ; but the 
body is of Christ." But this embraces at the same time both 
the Law of Moses and human traditions, in order that the ad 
versaries may not elude these testimonies, according to their 
custom, upon the ground that Paul is speaking only of the Law 
of Moses. He indeed testifies here clearly that he is speaking 
of human traditions. Although the adversaries do not see 
what they are saying ; if the Gospel says that the ceremonies 
of Moses, which were divinely instituted, do not justify, how 
much less do human traditions justify ! 

Neither have the bishops the power to institute services, as 31 
though they justify, or are necessary for justification. Yea the 
apostles (^cts 15:10) say: "Why tempt ye God to put a 
yoke," etc., where Peter declares this purpose to burden the 



224 THE APOLOGY OF THE AUGSBUKG CONFESSION. 

Church a great sin. And Paul forbids the Galatians (5:1) to 
" be entangled again with the yoke of bondage." The apos- 32 
ties wish therefore that this liberty remain in the Church, that 
no services of the Law or of traditions may be judged to be 
necessary (just as in the Law ceremonies were for a time neces 
sary), lest the righteousness of faith may be obscured, if men 
judge that these services merit justification, or are necessary 
for justification. Many seek in traditions various Intetxeia^^ 
[alleviations] in order to heal consciences ; and yet they do not 
find any sure grades by which to free consciences from these 
chains. But just as Alexander once loosened the Gordian knot 34 
by cutting it with his sword when he could not disentangle it, 
p-io so the apostles once for all free consciences from tradi 
tions, especially if they are taught for meriting justifica 
tion. The apostles compel us to oppose this doctrine by teach 
ing and examples. They compel us to teach that traditions do 
not justify; that they are not necessary for justification; that 
no one ought to frame or receive traditions with the opinion 
that they merit justification. Then even though any one 35 
should observe them, let him observe them without superstition 
as civil customs, just as without superstition soldiers are clothed 
in one way, and scholars in another. [As I regard my wearing 
of a German costume among the Germans, and a French costume 
among the French, as an observance of the usage of the land, 
and not for the purpose thereby of being saved.] The apos- 36 
ties violate traditions and are excused by Christ. 1 For the ex 
ample was to be shown the Pharisees that these services are 
unprofitable. And if our people neglect some traditions that 37 
are of little advantage, they are now sufficiently excused, when 
these are required as though they merit justification. For such 
an opinion with regard to traditions is impious [an error not to 
be endured]. 

But we cheerfully maintain the old traditions [as the three 38 
high festivals, the observance of Sunday and the like] made in 
the Church for the sake of usefulness and tranquillity ; and we 
interpret them in a more moderate way, to the exclusion of the 
opinion which holds that they justify. And our enemies falsely 39 
accuse us of abolishing good ordinances and Church discipline. 
For we can truly declare that the public form of the churches 
is more becoming with us than with the adversaries [that 
the true worship of God is observed in our churches in a more 
Christian, honorable way]. And if any one will consider it 
aright, we conform to the canons more truly than do the ad 
versaries With the adversaries, unwilling celebrants, and 40 

1 See Matt. 12 : 1-8. 



,H. VIII., ART. XV. HUMAN TRADITIONS IN THE CHUKCH. 225 



OH 



those hired for pay, and very frequently only for pay, celebrate 
the Masses. They sing psalms, not that they may learn or 
pray [for the greater part do not understand a verse in the 
psalms], but for the sake of the service, as though this work 
were a service, or at least a cause of reward. With us man) 
use the Lord s Supper [willingly and without constraint] every 
Lord s Day, but after having been first instructed, examined 
and absolved. The children sing psalms in order that they 
may learn [become familiar with passages of Scripture] j 1 the 
people also sing, in order that they may either learn or pray. 
With the adversaries there is no catechisation of the children 41 
whatever, concerning which even the canons give instructions. 2 
With us the pastors and ministers of the churches are compelled 
publicly [and privately] to instruct and hear the youth ; and 
this ceremony produces the best fruits. [And the Catechism is 
not a mere childish thing, as is the bearing of banners and 
tapers, but instruction that will always be profitable.] Among 42 
the adversaries, in many regions [as in Italy and Spain] 
during the entire year no sermons are delivered, except in 
21 Lent. But the chief service of God is to teach the Gos 
pel. And when the adversaries do preach, they speak of 
numan traditions, of the worship of saints [of consecrated 
water] and similar trifles, which the people justly loath ; there 
fore, they are deserted immediately in the beginning, after the 
text of the Gospel has been recited. A few better ones begin 
now to speak of good works, but of the righteousness of faith, 
of faith in Christ, of the consolation of consciences, they say 
nothing; yea this most wholesome part of the Gospel they 
rail at with their reproaches. [This blessed doctrine, the pre- 
cious holy Gospel, they call Lutheran.] On the contrary, in 43 
our churches all the sermons are occupied with such topics as 
these : of repentance, of the fear of God, of faith in Christ, 
of the righteousness of faith, of the consolation of consciences 
by faith, of the exercises of faith, of prayer, what its nature 
should be, and that we should be fully confident that it is effi 
cacious, that it is heard, of the cross, of the authority of mag 
istrates and all civil ordinances [likewise how each one in his 
station should live in a Christian way, and, out of obedience to 
the command of the Lord God, should conduct himself in refer 
ence to every worldly ordinance and law], of the distinction be 
tween the kingdom of Christ, or the spiritual kingdom, and 
political affairs, of marriage, of the education and instruction 
of children, of chastity, of all the offices of love. From this 44 
condition of the churches, it can be judged that we diligently 

1 Of. Aug. Conf., xxvi. : 3. 
1 Decrees of Gratian, Part III., dist. 4, c. 64-60. 
29 



22(J THE APOLOGY OF THE AUGSBUKG CONFESSION. 

maintain Church discipline and godly ceremonies and good 
Church customs. 

And of the mortification of the flesh, and discipline of the 4 5 
body, we thus teach, just as the Confession states, 1 that a true 
and not a feigned mortification occurs through the cross, and 
afflictions by which God exercises us [when God breaks our 
will, inflicts the cross and trouble]. In these we must obey 
God s will, as Paul says (Rom. 12:1): " Present your bodies 
a living sacrifice." And these are the spiritual exercises of 
ni fear and faith. But in addition to this mortification which 46 

occurs through the cross [which does not depend upon our 
will] there is also a voluntary kind of exercise necessary, of 
which Christ says (Luke 21 : 34) : " Take heed to yourselves 
lest at any time your hearts be overcharged with surfeiting/ 
And Paul (1 Cor. 9 : 27) : " I keep under my body, and bring 
it into subjection," etc. And these exercises are to be under- 47 
taken not because they are services that justify, but in order to 
curb the flesh, lest fulness may overpower us, and render us 
secure and indifferent, the result of which is that men indulge 
and obey the dispositions of the flesh. This diligence ought to 
be perpetual, because it has the perpetual command of God. 
And this prescribed form of certain meats and times does 48 
nothing [as experience shows] towards curbing the flesh. For 
it is more luxurious and sumptuous than other feasts [for they 
practised greater gluttony with fish and various lenten meats 
than when the fasts were not observed], and not even the ad 
versaries observe the forr-i given in the canons. 

This topic concerning traditions contains many and difficult 49 
questions of controversy, and we have actually experienced that 
traditions are truly snares of consciences. When they are ex 
acted as necessary, they torture in wonderful ways the con 
science omitting any observance [as godly hearts indeed expe 
rience when in canonical hours they have omitted a compline 
or offended against them in a similar way]. Again their abro 
gation has its own evils, and its own questions. [On the other 
hand, to teach absolute freedom has also its considerations and 
questions, according as the common people need outward disci 
pline and instruction.] But we have an easy and plain case, 50 
because the adversaries condemn us for teaching that human 
traditions do not merit the remission of sins. Likewise they re 
quire universal traditions, as they thus call them, as necessary for 
justification [and place them in Christ s stead]. Here we have 
Paul as a constant champion, who everywhere contends that 
these observances neither justify, nor are necessary in addition 
to the righteousness of faith. And nevertheless we teach that, ,i 

4 Augsburg Confession, xxvi. : \ 30 sqq. 



CH. VIII., ART. XVI. POLITICAL OEDEB. 227 

in these matters the use of liberty is to be so controlled, that 
the inexperienced may not be offended, and, on account of the 
abuse of liberty, may not become more hostile to the true doc 
trine of the Gospel, or that without a reasonable cause nothing 
in customary rites be changed, but that in order to cherish har 
mony such old customs be observed which can be observed 
without sin or without great inconvenience. And in this very 52 
assembly we have shown sufficiently that for love s sake we do 
not refuse to observe adiaphora with others, even though they 
should have some disadvantage, but we have judged that such 
public harmony as could indeed be produced without offence to 
consciences ought to be preferred to all other advantages [all 
other less important matters]. But concerning this entire sub 
ject we will speak afterwhile, when we will treat of vows and 
ecclesiastical power. 1 

215 ARTICLE XVI. 

Of Political Order. 

THE sixteenth article the adversaries receive without any ex- 53 
ception, in which we have confessed that it is lawful for the 
Christian to bear civil office, sit in judgment, determine matters 
by the imperial laws, and other laws in present force, appoint 
just punishments, engage in just wars, act as a soldier, make 
legal contracts, hold property, take an oath when magistrates 
require it, contract marriage ; finally, that legitimate civil ordi 
nances are good creatures of God and divine ordinances, which 
a Christian can use with safety. This entire topic concerning 54 
the distinction between the kingdom of Christ and a political 
kingdom has been explained to advantage [to the remarkably 
great consolation of many consciences] in the literature of our 
writers, [viz.] that the kingdom of Christ is spiritual, to wit, 
that it is in the heart the knowledge of God, and fear and 
faith in God, beginning eternal righteousness and eternal life ; 
meanwhile it permits us outwardly to use legitimate political 
ordinances of every nation in which we live, just as it permits 
us to use medicine or the art of building, or food, drink, air. 
Neither does the Gospel bring new laws concerning the civil 55 
^tate, but commands that we obey present laws, whether they 
have been framed by heathen or by others, and that in this 
obedience we should exercise love. For Carlstadt was insane 
in imposing upon us the judicial laws of Moses. Concerning 56 

PARALLEL PASSAGES. Augsburg Confession, Arts. xvi. ; xxiii. ; xxvii. ; Apol 
ogy, Art. xxvii. : 36 sq. ; Formula of Concord, Epitome, xii. : 12 sqq. ; Sol. Decl., 
rii. : 17 sqq. 

1 Apology, Arts, xxvii., xxviii. 



228 THE APOLOGY OF THE AUGSBUKG CONFESSION. 

these subjects, our theologians have written more fully, because 
the monks diffused many pernicious opinions in the Church. 
They called a community of property the polity of the Gospel ; 
they gave the advice not to hold property, not to vindicate one s 
self at law [not to have wife and child]. These opinions 
greatly obscure the Gospel and the spiritual kingdom, and are 
dangerous to the commonwealth. For the Gospel does not 57 
destroy the Church or the family [buying, selling and other 
civil regulations], but much rather approves them, and bids us 
obey them as a divine ordinance, not only on account of pun 
ishment, but also on account of conscience. 
o-ig Julian the apostate, Celsus and very many others made 58 

the objection to Christians, that the Gospel would rend 
asunder states, because it prohibited legal redress, and taught 
certain other things not at all suited to political association. 
And these questions wonderfully exercised Origen, Nazianzen 
and others, although indeed they can be most readily explained, 
if we keep in mind the fact that the Gospel does not introduce 
laws concerning the civil state, but is the remission of sins, and 
the beginning of a new life in the hearts of believers ; besides 
that it not only approves outward governments, but subjects us 
to them (Rom, 13 : 1), just as we have been necessarily placed 
under the laws of seasons, the changes of winter and summer, 
as divine ordinances. The Gospel forbids private redress, and 59 
Christ inculcates this so frequently with the design that the 
apostles should not think that they ought to seize the govern 
ments from those who held otherwise, just as the Jews dreamed 
concerning the kingdom of the Messiah, but that they might 
know that they ought to teach concerning the spiritual king 
dom that it does not change the civil state. Therefore private 
redress is prohibited not by advice, but by a command (Matt. 
5 : 39 ; Rom. 12 : 19). Public redress, which is made through 
the office of the magistrate, is not advised against, but is com 
manded, and is a work of God, according to Paul (Rom. 13 : 
1 sqq.). Now the different kinds of public redress are legal 
decisions, capital punishment, wars, military service. Concern- 60 
ing these matters, how incorrectly many writers have judged 
is manifest from the fact that they have been in the error that 
the Gospel is an external, new and monastic form of govern 
ment, and that they have not seen that the Gospel brings eter 
nal righteousness to hearts, while it outwardly approves the 
civil state. 

It is also a most vain delusion that it is Christian perfection 6\ 
not to hold property. For Christian perfection consists not in 
the contempt of civil ordinances, but in dispositions of the 
heart, in great fear of God, in great faith, just as Abraham, 
David, Daniel, even in great wealth and while exercising civil 



CH. VIII., ART. XVII. CHKIST S RETUKN TO JUDGMENT. 229 

power, were no less perfect than any hermits. But the monks 62 
have extended this outward hypocrisy before the eyes of men, 
217 so that it could not be seen in what things true perfection 
exists. With what praises have they brought forward this 
commution of property, as though it were evangelical ! But 63 
these praises have the greatest danger, especially since they 
differ much from the Scriptures. For Scripture does not 
command that property be common, but the Law of the Deca 
logue, when it says (Ex. 20 : 15) : " Thou shalt not steal," dis 
tinguishes rights of ownership, and commands each one to hold 
what is his own. Wickliffe manifestly was out of his mind 
when he said that priests were not allowed to hold property. 
There are infinite discussions concerning contracts, in reference 64 
to which good consciences can never be satisfied unless they 
know the rule that it is lawful for a Christian to make use of 
civil ordinances and laws. This rule protects consciences when 
it teaches that contracts are lawful before God just to the extent 
that the magistrates or laws approve them. 

This entire topic concerning civil affairs has been so clearly 65 
set forth by our theologians, that very many good men occu 
pied in the state and in business have declared that they have 
been greatly benefited, who before, troubled by the opinion of 
the monks, were in doubt as to whether the Gospel allowed 
these civil offices and business. Accordingly we have recounted 
these things in order that those without also may understand, 
that by the kind of doctrine which we follow, the influence of 
magistrates and the authority of all civil ordinances are not un 
dermined, but are much the more strengthened [and that it is only 
this doctrine which gives true instruction, as to how eminently 
glorious an office, full of good Christian works, the office of 
ruling is]. The importance of these matters was greatly ob 
scured before by those silly monastic opinions, which far pre 
ferred the hypocrisy of poverty and humility to the state and 
the family, although these have God s command, while this Sa 
tanic communion [monasticism] has not God s command. 

ARTICLE XVII. 
Of Christ s Return to Judgment. 

THE seventeenth article the adversaries receive without ex- 6b 
ception, in which we confess that in the consummation of the 
world Christ shall appear and shall raise up all the dead, and 
shall give to the godly eternal life and eternal joys, but shall 
condemn the ungodly to be punished with the devil without end. 

PARALLEL PASSAGES. ART. XVII. ; The Apostles Creed ; Augsburg Confes 
ion, Art. xvii. ; Small Catechism, Creed, Art. ii. ; Large Catechism, Creed, 4.rt 
ii. ; Lord s Prayer, Petition ii. 



230 THE APOLOGY OF THE AUGSBUKG CONFESSION. 

218 ARTICLE XVIII. 

Of Free Will 

THK eighteenth article Of Free Will the adversaries receive ; c/ 
although they add some testimonies not at all adapted to this 
case. They add also a declaration that neither with the Pela 
gians is too much be granted to the free will, nor with the 
Manicheans is all freedom to be denied it. Very well ; but 68 
what difference is there between the Pelagians and our adver 
saries, since both hold that, without the Holy Ghost, men can 
love God and perform God s commandments with respect to 
the substance of the acts, and can merit grace and justification 
by works which reason performs by itself without the Holy 
Ghost? How many absurdities follow from these Pelagian -69 
opinions, which are taught with great authority in the schools ! 
These Augustine, following Paul, refutes with great emphasis, 
whose judgment we have recounted above in the article Of 
Justification. Nor indeed do we deny liberty to the human 70 
will. The human will has liberty in the choice of works and 
things which reason comprehends by itself. It can to a certain 
extent render civil righteousness or the righteousness of works, 
it can speak of God, offer to God a certain service in outward 
works, obey magistrates, parents ; by a choice in outward works 
can restrain the hands from murder, from adultery, from theft. 
Since there is left in human nature reason and judgment con 
cerning objects subjected to the senses, choice between these 
things, and the liberty and power to render civil righteousness, 
are also left. For Scripture calls that righteousness of the 
flesh 1 which the carnal nature, i. e. reason by itself without the 
Holy Ghost, renders. Although the power of concupiscence is 71 
such that men more frequently obey evil dispositions than 
sound judgment. And the devil, who is efficacious in the god 
less, as Paul says (Eph. 2 : 2), does not cease to incite this feeble 
nature to various offences. These are the reasons why even 
civil righteousness is rare among men, as we see that not even 
the philosophers themselves, who seem to have aspired after 
this righteousness, attained it. But it is false that the man 72 
does not sin, who performs the works of the commandments 
without grace. And they add further that such works merit 
de congruo 2 the remission of sins and justification. For human 

PARALLEL PASSAGES. ART. XVIII.: Augsburg Confession, Art. xviii. ; xx. 
31-34 ; Apology, Art. iv. : 9 sq. ; iv. (III.) " Of Love and the Fulfilling," 17 sq. ; 
2 169 Bq. ; Srualcald Articles, Part iii., Art. i. ; Formula of Concord, Epitome and 
Sol. Dec., ii., Of Free Will. 

1 Heb. 9 : 10. 

Apology, c ii., Art. iv. Of Justification, \ 19 sqq., p. 90 ; c. iii., Of 
Love and Fulfilling, etc., g 200 sqq., p. 14) 



CH. VIII., ART. XIX. THE CAUSE OF SIN. 231 

hearts without the Holy Ghost are without the fear of God ; 
without trust toward God, they do not believe thai they are 
hearkened to, forgiven, benefited, and preserved by God. 
Therefore they are godless. For " neither can a corrupt tree 
bring forth good fruit " (Matt. 7 : 18). And " without faith it 
is impossible to please God " (Heb. 11:6). 

Therefore, although we concede to free will the liberty and 73 
power to perform the outward works of the Law, yet to the 
free will we do not ascribe these spiritual matters, viz. truly to 
fuar God, truly to believe God, truly to be confident and hold 
that God regards us, hearkens to us, forgives us, etc. These are 
the true works of the First Table, which the heart cannot ren 
der without the Holy Ghost, as Paul says (1 Cor. 2:14): " The 
natural man," i. e. man using only natural strength, " receiveth 
not the things of the Spirit of God." And this can be decided 74 
if men consider how hearts are disposed toward God s will, 
xvhether they are truly confident that they are regarded and 
hearkened to by God. Even for saints to retain this faith is 
difficult, so far is it from existing in the godless. But it is 
conceived, as we have said above, wh2n terrified hearts hear the 
Gospel and receive consolation [when we are born anew of the 
Holy Ghost, as is said above]. 

Therefore such a distribution is of advantage, in which civil 75 
righteousness is ascribed to the free will, and spiritual right 
eousness to the governing of the Holy Ghost in the regenerate. 
For thus the outward discipline is retained, because all men 
ought to know equally both that God requires this civil right 
eousness, and that after a manner we can afford it. And yet a 
distinction is shown between human and spiritual righteousness, 
between philosophical doctrine and the doctrine of the Holy 
Ghost, and it can be understood for what there is need of the 
Holy Ghost. Nor has this distribution been invented by us, 76 
but Scripture most clearly teaches it. Augustine also treats of 
it, and recently it has been well treated of by William of Paris, 
but it has been wickedly suppressed by those who have dreamt 
that men can obey God s law without the Holy Ghost, but that 
the Holy Ghost is given in order that respect to that which is 
meritorious may be added. 

ARTICLE XIX. 
Of the Cause of Sin 

THE nineteenth article the adversaries receive, in which we 77 
confess that although God only and alone has framed all na 
ture, and preserves all things which exist, yet the cause of sin 

PARALLEL PASSAGES. ART. XIX.: Augsburg Confession, Art. xix. ; For 
mula of Cone rd, Epitome, i : 22 ; Sol. Dec., i. : 26 sqq. ; xi. 81. 



232 THE APOLOGY OF THE AUGSBUKG CONFESSION 

is the will in the devil and men, turning itself away from God, 
according to the saying of Christ concerning the devil (John 
8 : 44) : " When he speaketh a lie, he speaketh it of his own." 

220 ARTICLE XX. 

Of Good Works. 

IN the twentieth article they distinctly lay down these 78 
words, viz. that they reject and condemn our statement that 
men do not merit the remission of sins by good works. This 
article they clearly declare that they reject and condemn. 
What is to be said on a subject so manifest? Here the framers79 
of the Confutation openly show by what spirit they are led. 
For what in the Church is more certain than that the remission 
of sins occurs freely for Christ s sake, that Christ and not our 
works is the propitiation for sins, as Peter says (Acts 10 : 43) : 
" To him give all the prophets witness, that through his name 
whosoever believeth on him shall receive remission of sins"? 
To this Church of the prophets we would rather assent than 
to these abandoned writers of the Confutation, who so impu 
dently blaspheme Christ. For although there were writers 8c 
who held that after the remission of sins men are just before 
God, not by faith, but by works themselves, yet they did not 
hold this, viz. that the remission of sins itself occurs on ac 
count of our works, and not freely for Christ s sake. 

Therefore the blasphemy of ascribing Christ s honor to our 81 
works is not to be endured. These theologians are now entirely 
without shame, if they dare to bring such an opinion into the 
Church. Nor do we doubt that His Most Excellent Imperial 
Majesty and very many of the princes will not allow this pas 
sage of the Confutation to remain, if they be admonished of it. 
On this topic we could cite infinite testimonies from Scripture 82 
and from the Fathers. But above we have quoted a sufficient 
number on this subject. And there is no need of more testi 
monies for one who knows why Christ has been given to us, 
who knows that Christ is the propitiation for our sins. [God 
fearing, pious hearts that know well why Christ has been 
given, who for all the possessions and kingdoms of the world 
would not be without Christ as our only treasure, our only 
Mediator and Redeemer, must here be shocked and terrified, 
that God s holy word and truth should be so openly despised 
and condemned by poor men.] Isaiah says (53 : G) . ri The 

PARALLEL PASSAGES. ART. XX. : Augsburg Confession, Art. xx Compart 
Arts, iv., vi., xii. ; Apology (Art. iii.) ; Smalcald Articles, Part III., Art. xiii. 
Formula of Concord, Epitome, Art iv. ; Sol. Dec., Art. iii., 35 sq. ; Sol. Dec. 
Art. iv. 



CH. VIII., ART. XX. GOOD WOKKS. 233 

Lord hath laid on him the iniquities of us all." The adver 
saries on the other hand teach that God hath laid our iniquities 
not on Christ, but on our works. Neither are we disposed to 
mention here the sort of works [rosaries, pilgrimages and the 
like] which they teach. We see that a horrible decree 1 has 83 
been prepared against us, which would terrify us still more if 
we were contending concerning doubtful or trifling subjects. 
Now since our consciences understand that by the adversaries 
091 the manifest truth is condemned, whose defence is neces 
sary for the Church, and increases the glory of Christ ; we 
easily despise the terrors of the world, and patiently will bear 
whatever is to be suifered for the glory of Christ and the ad 
vantage of the Church. Who would not rejoice to die in the 84 
confession of such articles as that we obtain the remission of 
sins by faith freely for Christ s sake, that we do not merit the 
remission of sins by our works? The consciences of the pious 85 
will have no sufficiently sure consolation against the terrors of 
sin and of death, and against the devil soliciting to despair 
[and who in a moment blows away all our works like dust], if 
they do not know that they ought to be confident that they 
have the remission of sins freely for Christ s sake. This faith 
sustains and quickens hearts in the most violent conflict with 
despair [when no creature can help, yea, when we must depart 
from this entire visible creation into another state and world, 
and must die]. 

Therefore the cause is one which is worthy that for its sake 86 
we should refuse no danger. " Do not yield to the wicked, but 
on the contrary go forward the more boldly," 2 whosoever thou 
art who hast assented to our confession, when the adversaries 
endeavor, by means of terrors and tortures and punishments, 
to drive away from thee that consolation which has been ten 
dered to the entire Church in this article of ours. Testimonies 87 
of Scripture will not be wanting to one seeking them, which 
will establish his mind. For Paul with his entire voice, as the 
saying is, cries out (Rom. 3 : 24 sq., and 4:16), that sins are 
freely remitted for Christ s sake. " It is of faith," he says, 
" that it might be by grace, to the end the promise might be 
sure." That is, if the promise would depend upon our works, 
it would not be sure. If remission of sins would be given on 
account of our works, when would we know that we had ob 
tained this, when would a terrified conscience find a work which 
it would consider as sufficient to appease God s wrath ? But 88 
we have above spoken of the entire matter. Thence let the 
reader derive testimonies. For the unworthy treatment of the 

1 The " Recess " of November 19th. 
1 Virgil s ^neid, vi. 95. 
SO 



234 THE APOLOGY OF THE AUGSBURG CONFESSION. 

subject has forced from us the present, not discussion, but com 
plaint that on this topic they have distinctly recorded them- 

222 se ^ ves as disapproving of this article of ours, that we ob 
tain remission of sins not on account of our works, but by 

faith and freely on account of Christ. 

The adversaries also add testimonies to their own condeinna- 3c 
tion ; and it is worth while to recite several of them. They 
quote from Peter (2 Ep. 1:10): " Give diligence to make your 
calling sure," etc. Now you see, reader, that our adversaries 
have not wasted labor in learning logic, but have the art of in 
ferring from the Scriptures whatever pleases them. "Make 
your calling sure by good works." Therefore works merit the 
remission of sins. A very striking mode of reasoning, if one 
would argue thus concerning a person sentenced to capital pun 
ishment, whose punishment has been remitted: "The magis 
trate commands that hereafter you abstain from that which be 
longs to another. Therefore you have merited the remission 
of the penalty, because you are now abstaining from what be 
longs to another." Thus to argue is to make a cause out of that 90 
which is not a cause. For Peter speaks of works following the 
remission of sins, and teaches why they should be done, viz. 
that the calling may be sure, i. e. lest they may fall from their 
calling if they sin again. Do good works that you may per 
severe in your calling, that you may not lose the gifts of your 
calling, which were given you before, and not on account of 
works that follow, and which now are retained by faith ; for 
faith does not remain in those who lose the Holy Ghost, who 
reject repentance, just as we have above 1 said, that faith exists 
in repentance. 

They add other testimonies cohering no better. Lastly they 91 
say that this opinion was condemned a thousand years before in 
the time of Augustine. This also is very false. For the 
Church of Christ always held that the remission of sins was 
given freely. Yea, the Pelagians were condemned who con 
tended that grace is given on account of our works. Besides 92 
we have above shown sufficiently that we hold that good works 
ought necessarily to follow faith. " For we do not make void 
the Law," says Paul (Rom. 3 : 31) : " yea we establish the Law/ 5 

223 because when by faith we have received the Holy Ghost, 
the fulfilling of the Law necessarily follows, by which 

love, patience, chastity and other fruite of the Spirit gradually 
grow. 

1 Apology, xii., p. 167 sqq. 



THE INVOCATION Ofr SAINTS. 235 

CHAPTER IX. 
ARTICLE XXI. 

Of the Invocation of Saints. 

THE twenty-first article they absolutely condemn, because we i 
do not require the invocation of saints. Nor on any topic do 
hey rhetoricate with more prolixity. Nevertheless they do not 
effect anything else than that the saints should be honored; 
likewise that the saints who live should pray for others; as 
though indeed the invocation of dead saints were in addition 
necessary. They cite Cyprian, because he asked Cornelius 2 
while yet alive to pray for his brothers when departing. By 
this example they approve the invocation of the dead. They 
quote also Jerome against Vigilantius : " On this field/ they 
say, "eleven hundred years ago, Jerome overcame Vigilantius." 
Thus the adversaries triumph, as though the war were already 
ended. Nor do they, in their stupidity, see that in Jerome against 
Vigilantius there is not a syllable concerning invocation. He 
speaks concerning honors to the saints, not concerning invoca 
tion. Neither have the rest of the ancient writers before Greg- 3 
ory made mention of invocation. Certainly this invocation, 
with these opinions which the adversaries now teach concerning 
the application of merits, has not the testimonies of the ancient 
writers. 

Our Confession approves honors to the saints. For here a 4 
threefold honor is to be approved. The first is thanksgiving. 
For we ought to give thanks to God because he has shown ex 
amples of mercy ; because he has shown that he wishes to save 
men ; because he has given teachers or other gifts to the Church. 
And these gifts, as they are the greatest, should be amplified, 
and the saints themselves should be praised, who have faith 
fully used these gifts, just as Christ praises faithful business-men 
(Matt. 25 : 21, 23). The second service is the strengthening of 5 
our faith ; when we see the denial forgiven Peter, we also are 
encouraged to believe the more that grace truly superabounds 
over sin (Rom. 5 : 20). The third honor is the imitation first 6 
of faith, then of the other virtues, which every one should imi 
tate according to his calling. These true honors the adver-7 
saries do not require. They dispute only concerning invoca 
tion, which, even though it would have no danger, neverthe 
less is not necessary. 

224 Besides we also grant lhat the angels pray for us. For 8 
there is a testimony in Zach. 1:12: " O Lord of hosts, 

PARALLEL PASSAGES. Augsburg Confession, Art. xxi. ; Smalcald Articles 
Part ii., Art. ii., $ 25 sqq. Cf Large Catechism on 2d Commandment, g 74 sq. 



236 THE APOLOGY OF THE AUGSBUEG CONFESSION. 

how long wilt tliou not have mercy on Jerusalem?" Although 9 
concerning the saints we concede that just as when alive they 
pray for the Church universal in general, so in heaven they 
pray for the Church in general, albeit no testimony concerning 
the dead praying is extant in the Scriptures, except the dream 
laken from the second book of Maccabees (15 : 14). 

Moreover even supposing that the saints certainly pray for n 
the Church, yet it does not follow that they are to be invoked. 
Although our Confession affirms only this, that Scripture does 
not teach the invocation of the saints, or that we are to ask 
the saints for aid. But since neither a command, nor a prom 
ise, nor an example can be produced from the Scriptures con 
cerning the invocation of saints, it follows that conscience can 
have nothing concerning this invocation that is certain. And 
since prayer ought to be made from faith, how do we know that 
God approves this invocation ? Whence do we know without 
the testimony of Scripture that the saints perceive the prayers 
of each one? Some plainly ascribe divinity to the saints, viz. it 
that they discern the silent thoughts of the minds in us. They 
dispute concerning morning and evening knowledge, 1 perhaps 
because they doubt whether they hear us in the morning or the 
evening. They invent these things not in order to treat the 
saints with honor, but to defend lucrative services. Nothing 12 
can be produced by the adversaries against this reasoning, that, 
since invocation does not have a testimony from God s Word, 
it cannot be affirmed that the saints perceive our invocation, or 
that they especially perceive that God approves it. Wherefore 13 
the adversaries ought not to force us to an uncertain matter, be 
cause a prayer without faith is not prayer. For ,as they cite 
the example of the Church, it is evident that this is a new cus 
tom in the Church ; for although the old prayers make mention 
of the ^ saints, yet they do not invoke the saints. 2 Although 
also this new invocation in the Church is dissimilar to the in 
vocation of individuals. 

Again, the adversaries not only require invocation in the 14 
worship of the saints, but also apply the merits of the saints 
for others, and make of the saints not only intercessors, but 
also propitiators. This is in no way to be endured. For here 
the honor belonging only to Christ is altogether transferred tc 
225 the saints. For they make them mediators and propiti 
ators, and although they make a distinction between medi 
ators of intercession and mediators of redemption, yet they 
plainly make out of the saints mediators of redemption. But 15 
even that they are mediators of intercession they declare with- 

1 See Gabriel Biel, Expos. Can. Miss., lee. 31. 

1 But pray for them: Bingham s Antiquities, 777, 1164, 1249. 



CH. IX., ART. XXL THE INVOCATION OF SAINTS. 237 

out the testimony of Scripture, which, tc speak as modestly as 
possible, nevertheless obscures Christ s office, and transfers the 
confidence of mercy due Christ to the saints. For men imag 
ine that Christ is more severe and the saints more easily ap 
peased, and they trust rather to the mercy of the saints than to 
the mercy of Christ, and fleeing from Christ they seek the 
saints. Thus of them they actually make mediators of re 
demption. 

Therefore we will show that they truly make of the saints, if. 
not only intercessors, but propitiators, i. e. mediators of redemp 
tion. Here we do not as yet recite the abuses of the common 
people. We are still speaking of the opinions of the doctors 
The inexperienced can judge also as to the rest. 

In a propitiator these two things concur. In the first place, 17 
there ought to be a Word of God, from which we may certainly 
know that God wishes to pity and hearken to those calling upon 
him through this propitiator. There is such a promise con 
cerning Christ (John 16:23): "Whatsoever ye shall ask the 
Father in my name, he will give it to you." Concerning the 
saints there is no such promise. Wherefore consciences can 
not be firmly confident that by the invocation of saints we are 
heard. Therefore this invocation is not made from faith. 
Then we have also the command to call upon Christ, according 18 
to Matt. 11 : 28 : " Come unto me, all ye who labor," etc., which 
certainly is said also to us. And Isaiah says (11 : 10) : "In 
that day, there shall be a root of Jesse, which shall stand for 
an ensign to the people ; to it shall the Gentiles seek." And 
Ps. 43 (45 : 12): "Even the rich among the people shall en 
treat thy favor." And Ps. 71 (72: 11, 15): "Yea all kings 
shall fall down before him." And shortly after : " Prayer also 
shall be made for him continually." And in John 5 : 23 Christ 
says : " That all men should honor the Son, even as they honor 
the Father." And Paul (2 Thess. 2 : 16, 17) says, praying: 
"Now our Lord Jesus Christ himself, and God even our 
22f> Father .... comfort your hearts and establish you." 
1 But concerning the invocation of saints, what command 
ment, what example can the adversaries produce from the 
Scriptures? There is a second matter in a propitiator, that his ij 
merits have been presented as those which make satisfaction for 
others, which are bestowed by divine imputation to others, in 
order that through these, just as by their own merits, they may 
be accounted righteous. As if any friend pays a debt for a 
friend, the debtor is freed by the merit of another, as though it 
were by his own. Thus the merits of Christ are bestowed 
upon us, in order that, when we believe in him, we may be ac 
counted righteous by our confidence in Christ s merits, as 
though we would have merits of our own. 



238 THE APOLOGY OF THE AUGSBUKG CONFESSION. 

And from both, viz. from the promise and the bestowraent 20 
of merits, confidence in mercy arises [upon both parts must a 
Christian prayer be founded]. Such confidence in the divine 
promise, and likewise in the merits of Christ, ought to a^d 
prayer. For we ought to be truly confident both that for 
Christ s sake we are hearkened to, and that by his merits we 
have a reconciled Father. 

Here the adversaries first bid us invoke the saints, although 21 
they have neither God s promise, nor a command, nor an ex 
ample from Scripture. And yet they cause greater confidence 
in the mercy of the saints to be conceived than in that of 
Christ, although Christ bade us come to him, and not to the 
saints. Secondly, they apply the merits of the saints just as the 22 
merits of Christ to others, they bid us trust in the merits of the 
saints, as though we were accounted righteous by the merits of 
the saints, in like manner as we are accounted righteous by the 
merits of Christ. Here we fabricate nothing. In indulgences 
they say that they apply the merits of the saints. And Ga- 23 
briel, the interpreter of the canon of the Mass, confidently de 
clares : " According to the order instituted by God, we should 
betake ourselves to the aid of the saints, in order that we may 
be saved by their merits and vows." These are the words of 
Gabriel. And nevertheless in the books and sermons of the 
adversaries still more absurd things are read here and there. 
What is it to make propitiators if this be not ? They are al- 
227 together made equal to Christ, if we ought to trust that 
we are saved by, their merits. 

But where has this arrangement, to which he refers when he 24 
says that we ought to resort to the aid of the saints, been insti 
tuted by God ? Let him produce an example or command from 
the Scriptures. Perhaps they derive this arrangement from the 
palaces of kings, where friends must be employed as interces 
sors. But if a king will appoint a certain intercessor, he will 
not desire that cases be brought to him through others. Thus, 
since Christ has been appointed Intercessor and High Priest, why 
do we seek others ? 

Here and there this form .of absolution is used : " The pas- 25 
sipn of our Lord Jesus Christ, the merits of the most blessed 
virgin Mary and of all the saints, be to thee for the remission 
of sins." Here the absolution is pronounced that we are recon 
ciled and accounted righteous not only by the merits of Christ, 
but also by the merits of the other saints. Some of us have 26 
seen a doctor of theology dying, for consoling whom a certain 
theologian, a monk, was employed. He pressed upon the dy 
ing man nothing but this prayer : " Mother of grace, protect 
us from the enemy, receive us in the hour of death." 

Granting that the blessed Mary prays for the Church, does 27 



CH. IX., ART. XXI. THE INVOCATION OF SAINTS. 239 

she receive souls in death, does she conquer death, does she 
quicken? What has Christ to do, if the blessed Mary do 
these things? Although she is most worthy of the most am 
ple honors, nevertheless she does not wish to be made equal to 
Christ, but rather wishes us to consider and follow her example 
[the example of her faith and her humility]. But the subject 2.1 
itself declares that in public opinion the blessed Virgin has suc 
ceeded altogether to the place of Christ. Men have invoked 
her, have trusted in her mercy, through her have desired to ap 
pease Christ, as though he were not a Propitiator, but only a 
dreadful judge and avenger. We believe, however, that we 29 
must not trust that the merits of the saints are applied to us, 
that, on account of these, God is reconciled to us, or accounts 
us just, or saves us. For we obtain remission of sins only by 
the merits of Christ, when we believe on him. Of the other 
saints it has been said (1 Cor. 3:8): " Every man shall re 
ceive his own reward according to his own labor," i. e. they 
cannot mutually bestow their own merits, the one upon the 
other, as the monks sell the merits of their orders. Even Hil- 30 
ary says of the foolish virgins: "And as the foolish virgins 
could not go forth with their lamps extinguished, they besought 
those who were prudent to lend them oil ; to whom they replied 
that they could not give it, because peradventure there is not 
that which is enough for all ; i. e. no one can be aided by the 
works and merits of another, because it is necessary for every 
one to buy oil for his own lamp." 
ooo Since therefore the adversaries teach us to place confi- 31 

dence in the invocation of saints, although they have 
neither the Word of God nor the example of Scripture [of the 
Old or of the New Testament] ; since they apply the merits 
of the saints on behalf of others, not otherwise than they 
apply the merits of Christ, and transfer the honor belonging 
only to Christ, to the saints ; we can receive neither their opin 
ions concerning the worship of the saints, nor the practice of 
invocation. For we know that confidence is to be placed in 
the intercession of Christ, because this alone has God s prom 
ise, We know that the merits of Christ alone are a propitia 
tion for us. On account of the merits of Christ, we are 
accounted righteous when we believe in him, as the text says 
Rom. 9 : 33 ; cf. 1 Pet. 2 : 6 and Isa. 28 : 16) : " Whosoever 
believeth on him shall not be confounded." Neither are we to 
trust that we are accounted righteous by the merits of the 
blessed Virgin or of the other saints. 

Wi ih the learned, 1 this error also prevails, viz. that to each 31 
saint a particular administration has been committed, that Anna 

1 Biel, Expos. Can. Miss., Lect. 23. 



240 THE APOLOGY OF THE AUGSBUKG CONFESSION. 

bestows riches [protects from poverty], Seba&tian keeps off 
pestilence, Valentine heals the epilepsy, George protects horse 
men. These opinions have clearly sprung from heathen exam 
ples. For thus 1 among the Romans Juno was thought to 
enrich, Febris to keep off fever, Castor and Pollux to protect 
horsemen, etc. Even though we should imagine that the invo- 33 
cation of saints were taught with the greatest prudence, yet 
since the example is most dangerous, wherefore is it necessary 
to defend it when it has no command or testimony from God s 
Word ? Ay, it has not even the testimony of the ancient wri 
ters. First because, as I have said above, when other media- 34 
tors are sought in addition to Christ, and confidence is put in 
others, the entire knowledge of Christ is suppressed. The sub 
ject shows this. In the beginning, mention of the saints seems 
to have been admitted with a design that is endurable, as in the 
ancient prayers. Afterwards invocation followed, and abuses 
that are prodigious and more than heathen followed invocation. 
From invocation the next step was to images ; these also were 
worshipped, and a virtue was supposed to exist in these, just as 
magicians imagine that a virtue exists in images of the heav 
enly bodies carved at a particular time. In a certain monas 
tery, we [some of us] have seen a statue of the blessed Virgin, 
which was moved by art [within by a string] as though it were 
an automaton, so as to seem either to refuse or to assent to those 
inquiring. 
229 Still the fabulous stories concerning the saints, which 35 

are publicly taught with great authority, surpass the mar 
vellous tales of the statues and pictures. Barbara, amidst her 
torments, asks for the reward that no one who would invoke 
her should die without the Eucharist. Another, standing on 
one foot, recited daily the whole psaltery. Some wise man 
painted [for children] Christophorus, in order by the allegory to 
signify that there ought to be great strength in those who would 
bear Christ, i. e. who would teach or confess the Gospel, be 
cause it is necessary to undergo the greatest dangers [for they 
must wade by night through the great sea, i. e. endure all kinds 
of temptations and dangers]. Then the foolish monks taught 
among the people that they ought to invoke Christophorus, as 
though such a Polyphemus had once existed. And although 36 
the saints did very great deeds, either useful to the state or 
affording private examples, the remembrance of which would 
conduce much both for strengthening faith and for imitation 
in the administration of affairs, no one has searched for these 
from true narratives. [Although God Almighty through his 
saints, as a peculiar people, has wrought many great things ill 



1 Germ, omits to end of 



CH. IX., ART. XXI. THE INVOCATION OP SAINTS. 24. 

both realms, in the Church and in worldly transactions ; al 
though there are many great examples in the lives of the saints 
which would be very profitable to princes and lords, to true 
pastors and guardians of souls, for the government both of the 
world and of the Church, especially for strengthening faith in 
God; yet they have passed these by, and preached the most 
insignificant matters concerning the saints, concerning their 
hard beds, their hair shirts, etc., which are for the greater part 
falsehoods.] Yet indeed it is of advantage to hear how holy 
men administered governments [as in the Holy Scriptures it is 
narrated of the kings of Israel and Judah], what calamities, 
what dangers they underwent, how holy men were of aid to 
kings in great dangers, how they taught the Gospel, what en 
counters they had with heretics. Examples of mercy are also 
of service, as when we see the denial forgiven Peter, when we 
see Cyprian forgiven for having been a magician, when we see 
Augustine, having experienced the power of faith in sickness, 
steadily affirming that God truly hearkens to the prayers of 
believers. It was profitable that such examples as these, which 
contain admonitions for either faith or fear or the administra 
tion of the state, be recited. But certain triflers, endowed with 37 
no knowledge either of faith or for governing states, have in 
vented stories in imitation of poems, in which there are nothing 
but superstitious examples concerning certain prayers, certain 
fastings, and certain additions of service for bringing in gain 
[where there are nothing but examples as to how the saints 
wore hair shirts, how they prayed at the seven canonical hours, 
how they lived upon bread and water]. Such are the miracles 
that have been invented concerning rosaries and similar cere 
monies. Nor is there need here to recite examples. For the 
legends, as they call them, and the mirrors of examples, and 
the rosaries, in which there are very many things not unlike 
the true narratives of Lucian, are extant. 
OOQ The bishops, theologians, and monks applaud these 3! 

monstrous and wicked stories [and they have permitted 
them so long, to the great injury of consciences, that it is ter 
rible to think of it] because they aid them to daily bread. 
They do not tolerate us, who, in order that the honor and of 
fice of Christ may be more conspicuous, do not require the 
invocation of saints, and censure the abuses in the worship of 
saints. And although all good men everywhere, in the correo- j i 
tion of these abuses, greatly longed for either the influence of 
the bishops or the diligence of the preachers, nevertheless our 
adversaries in the Confutation altogether pass over vices that 
are even manifest, as though they wish, by the reception of the 
Confutation, to compel us to approve even the most notorious 
abuses. 

31 



242 THE APOLOGY OF THE AUGSBURG CONFESSION 

Thus the Confutation has been artfully written, not only on 40 
this topic, but almost everywhere. [They pretend that they 
are as pure as gold ; that they have never muddied the water.] 
There is no passage in which they make a distinction between 
the manifest abuses and their dogmas. And nevertheless if 
there are any of sounder mind among them, they confess that 
many false opinions inhere in the doctrine of the scholastics 
and canonists, and, besides, that, in such ignorance and ueg i- 

E;nce of the pastors, many abuses crept into the Church. For 41 
uther was not the first to complain of public abuses. Many 
learned and excellent men long before these times deplored the 
abuses of the Mass, confidence in monastic observances, services 
to the saints intended to yield a revenue, the confusion of doc 
trine concerning repentance, which ought to be as clear and 
plain in the Church as possible. We ourselves 1 have heard 
that excellent theologians desire moderation in the scholastic 
doctrine, which contains much more for philosophical quarrels 
than for piety. And nevertheless among these the older ones 
are generally nearer Scripture than are the more recent. Thus 
their theology degenerated more and more. Neither had many 
good men, who from the very first began to be friendly to 
Luther, any other reason than that they saw that he was free- 
OQI ing the minds of men from these labyrinths of infinite and 
most confused discussions which exist among the scho 
lastic theologians and canonists, and was teaching things profit 
able for godliness. 

Wherefore the adversaries have not acted candidly in passing 4 2 
over the abuses when they wished us to assent to the Confuta 
tion. And if they wished to care for the interests of the 
Church, especially on this topic, they ought to exhort our most 
excellent Emperor to take measure for the correction of abuses 
[which furnish grounds for derision from the Turks, the Jews 
and all unbelievers], as we undoubtedly consider him most de 
sirous of healing and well establishing the Church. But the 
adversaries do not act so as to aid the most honorable and most 
holy will of the Emperor, but so as in every way to crush us. 
They give many signs that they have little anxiety concerning 43 
the state of the Church. [They lose little sleep from concern 
that Christian doctrine and the pure Gospel be preached.] 
They take no pains that there should be among the people a 
summary of the dogmas of the Church. They defend man 
ifest abuses by new and unusual cruelty. They allow no suit 
able teachers in the churches. Good men can easily judge 
whither ^these things tend. But in this way they have regard 
to the interest neither of their own authority, nor of the 

1 Remainder of omitted in Germ. 



CH. X., ART. XXII. BOTH KINDS IN THE LOKD S SUPPER. 243 

Church. For after the good teachers have been killed, and 
sound doctrine suppressed, fanatical spirits will rise up whom 
the adversaries will not be able to restrain, who both will dis 
turb the Church with godless dogmas, and will overthrow the 
entire ecclesiastical government, which we are very greatly de 
sirous of maintaining. 

Wherefore, most excellent Emperor Charles, for the sake of 44 
the glory of Christ, which we have no doubt that you desire to 
praise and magnify, we beseech you not to assent to the violent 
counsels of our adversaries, but to seek other honorable ways 
of so establishing harmony that godly consciences be not bur 
dened, that no cruelty be exercised against innocent men, as we 
have hitherto seen, and that sound doctrine be not suppressed 
in the Church. To God most of all you owe the duty to 
maintain sound doctrine and hand it doAvn to posterity, and to 
defend those who teach what is right. For God demands this 
when he honors kings with his own name and calls them gods, 
ooo savm g (P s - 82 : 6) : "I have said, Ye are gods," viz. that 
they should attend to the preservation and propagation of 
divine things, i. e. the Gospel of Christ, on the earth, and, as 
the vicars of God, should defend the life and safety of the in 
nocent [true Christian teachers and preachers]. 

CHAPTER X. 

ARTICLE XXII. 

Of Both Kinds in the Lord s Supper. 

IT cannot be doubted that it is godly and in accordance with i 
the institution of Christ and the words of Paul to use both 
parts in the Lord s Supper. For Christ instituted both parts, 
and instituted them not for a part of the Church, but for the 
entire Church. For not only the presbyters, but the entire 
Church uses the sacrament, by the authority of Christ, and not 
by human authority, and this we suppose that the adversaries 
acknowledge. Now if Christ has instituted it for the entire 2 
Church, why is one kind denied to a part of the Church ? why 
is the use of the other kind prohibited ? why is the ordinance 
of Christ changed, especially when he himself calls it his testa 
ment? But if it is not allowable to annul man s testament, 
much less will it be allowable to annul the testament of Christ. 
And Paul says (1 Cor. 11 : 23 sqq.) that he had received of the 3 
Lord that which he delivered. But he had delivered the use 
of both kinds, as the text, 1 Cor. 11, clearly shows. "This 
do," he says first concerning his body ; afterwards he repeats 

PARALLEL PASSAGES. Augsburg Confession, Art. xxii. ; Smalcald Article^ 
Part iii.. Art. vi. ; Formula of Concord, Epitome, vii. : 24; Sol. Dec., vii. : 110. 



244 THE APOLOGY OF THE AUGSBUKG CONFESSION. 

the same words concerning the cup. And then : u Let a man 
examine himself, and so let him eat of that bread and drink of 
that cup." These are the words of Him who has instituted the 
sacrament. And indeed he says before that those who will use 
the Lord s Supper should use it together. Wherefore it is evi- 4 
dent that the sacrament was instituted for the entire Church. 
And the custom still remains in the Greek churches, and was 
also once in the Latin churches, as Cyprian and Jerome testi 
fy. For thus Jerome says on Zephaniah : " The priests who 
administer the Eucharist, and distribute the Lord s blood to the 
people/ etc. The Council of Toledo gives the same testimony. 
Nor would it be difficult to accumulate a great multitude of 
testimonies. Here we exaggerate nothing, only we leave the c 
prudent reader to determine what should be held concerning 
the divine ordinance. 
OOQ The adversaries in the Confutation do not endeavor to 6 

excuse the Church, to which one part of the sacrament has 
been denied. This was becoming to good and religious men. 
For a strong reason for excusing the Church, and instructing 
consciences to whom only a part of the sacrament could be 
granted, should have been sought. Now these very men main 
tain that it is right to prohibit the other part, and forbid that 
the use of both parts be allowed. They first imagine that, in 7 
the beginning of the Church, the custom was at some places 
that only one part was administered. Nevertheless they are 
not able to produce any ancient example of this matter. But 
they cite the passages in which mention is made of bread, as in 
Luke (24 : 35), where it is written that the disciples recognized 
Christ in the breaking of bread. They quote also other pas 
sages (Acts 2 : 42, 46 ; 20 : 7) concerning the breaking of bread. 
But although we do not greatly oppose the receiving of some 
of these passages as referring to the sacrament ; yet it does not 
follow that one part only has been given, because, according to 
the ordinary usage of language, by the naming of one part the 
other is also signified. They refer also to Lay Communion, 1 8 
which was not the use of only one kind, but of both ; and if 
priests ever are commanded to use Lay Communion, it is meant 
that they have been removed from the ministry of consecration. 
Neither are the adversaries ignorant of this, but they abuse the 
inexperience of the unlearned, who, when they hear of Lay 
Communion, immediately drearn of the custom of our time, by 
which only a part of the sacrament is given to the laymen. 

1 In the ancient Church, Lay Communion was a punishment of the 
clergy, by which they were degraded to the condition of laymen, and 
were accordingly compelled also to receive the communion with the 
laity. See Bingham s Antiquities, Eng. ed., p. 1030 sq. 



CH. X., ART. &XII. BOTH KINDS IN THE LORD S SUPPER. 248 

And consider their impudence. Gabriel recounts among 9 
other reasons why both parts are not given, that a distinction 
should be made between laymen and presbyters. And it is 
credible that the chief reason why the prohibition of the one 
part is defended is this, viz. that the dignity of the order may 
be the more highly exalted by a religious rite. To say nothing 
more severe, this is a human design ; and the direction in 
which this tends can easily be judged. In the Confutation 10 
they also quote concerning the sons of Eli, that, after the loss 
of the high priesthood, they were to seek 1 the one part pertain 
ing to the priests (1 Sam. 2 : 36). 2 Here they say that the use 
of one kind was signified. And they add : " Thus therefore 
our laymen ought also to be content with one part pertaining to 
the priests, with one kind. 3 The adversaries are clearly trifling 
when they are transferring the history of the posterity of Eli 
to the sacrament. The punishment of Eli is there described. 
Do they also say this, that as a punishment the laymen have 
234. keen removed from the other part ? The sacrament was 
instituted to console and comfort terrified minds, when 
they believe that the flesh of Christ, given for the life of the 
world, is food, when they believe that being joined to Christ 
[through this food] they are made alive. But the adversaries 
argue that laymen are removed from the other part as a pun 
ishment. "They ought," they say, "to be content." This isn 
sufficient for a despot. But why ought they ? " The reason 
ought not to be asked, but let whatever the theologians say be 
law." This is the IcoAoxpaffla* of Eck. For we recognize those 
vainglorious words, which if we would wish to criticise, there 
would be no want of language. For you see how great the 
impudence is. He commands, as a tyrant in the tragedies : 
"Whether they wish or not, they ought to be content." Will 12 
the reasons which he cites excuse, in the judgment of God, 
those who prohibit a part of the sacrament, and rage against 
men using an entire sacrament? If they 5 make the prohibi- 13 
tion in order that there should be a distinction of orders, this 
very reason ought to move us not to assent to the adversaries, 
even though we would be disposed in other respects to comply 
with their custom. There are other distinctions of order be- 



Rech.Tit.: Would lose. 

1 Vulgate : Dimitte me, obsecro, ad unam partem sacerdotalem. 

1 Melanchthon narrates briefly this folly of Faber aho in a letter to 
LUTHER. See Corpus Reformatorum, ii., No. 824. 

4 " A mixture of all the dregs with which the drunken were sometimes 
dosed at the end of a revel by their stronger-headed companions." Lid- 
dell and Scott. Wittily applied by Melanchthon to Eck, because of hi* 
well-known fondness for wine. * German omits f 13. 



246 THE APOLOGY OF THE AUGSBURG CONFESSION. 

twcou priests and people, but it is not obscure what design they 
have for defending this distinction so earnestly. That we may 
not seem to detract from the true worth of orders, we will not 
say more concerning this shrewd advice. 

They also allege the danger of spilling and certain similar 14 
things, which do not have force sufficient to change the ordi 
nance of Christ. And indeed if we imagine that we are free 15 
to use either one part or both, how can the prohibition be de 
fended? Although the Church does not assume to itself the 
liberty to 3onvert the ordinances of Christ into matters of in 
difference. We indeed excuse the Church which has borne the 16 
injury [the poor consciences which have been deprived of one 
part by force], since both parts could not be granted ; bat the 
authors who maintain that the use of the entire sacrament is 
prohibited aright, and who now not only prohibit, but even ex 
communicate and violently persecute those using an entire sac 
rament, we do not excuse. Let them see to it how they will 
give an account to God for their decisions. Neither is it to be 15 
at once judged that the Church determines or approves what 
ever the pontiffs determine, especially since Scripture prophe 
sies concerning the bishops and pastors to the effect as Ezekiel 
says (7 : 26) : " The Law shall perish from the priest" [there 
will be priests or bishops who will know no command or Law 
of God]. 

CHAPTER XI. 
235 ARTICLE XXIII. 

OF THE MARRIAGE OF PRIESTS. 

A. Of the Reasons for Disapproving Celibacy. 

IN the midst of so great infamy of a defiled priesthood, the i 
adversaries have the presumption not only to defend the pon 
tifical law by the wicked and false pretext of the divine name, 
but even to exhort the Emperor and princes, to the disgrace 
and infamy of the Roman Empire, not to tolerate the marriage 
of priests. For thus they speak. 1 

What greater impudence has ever been read of in any his- 2 
tory than this of the adversaries? For the arguments which 
they use we will afterwards review. Now let the wise reader 
consider this, viz. what shame these men, of no account, have, 
who say that marriages [which the Holy Scriptures praise and 

PARALLEL PASSAGES. Augsburg Confession, Art. xxiii. ; Rmalcald Articles, 
Part iii., Art. xi. ; Large Catechism, Commandment vi., \ 206 sq. Cf. Torgaiij 
Art. xv. 

1 German at great length, and much more severe. 



CH. XL, AKT. XXIII. THE MARRIAGE OF PKIESTS 24*5 

command] produce infamy and disgrace to the government, aa 
though indeed this public infamy of flagitious and unnataraJ 
lusts which glow among these very holy fathers, who feign 
that they are Curii and live like bacchanals," l were a great 
ornament to the Church ! And most things which these men 
do with the greatest license cannot even be named without a 
breach of modesty. And these their lusts they ask you to de- 3 
fend with your chaste right hand, Emperor Charles (whom even 
certain ancient predictions name as the king of modest face ; 
for the saying appears concerning you : 2 " One modest in face 
shall reign everywhere "). For they ask that, contrary to di 
vine law, contrary to the law of nations, contrary to the canons 
of Councils, you sunder marriages, so as merely for the sake of 
marriage to impose atrocious punishments upon innocent men, 
to put to death priests, whom even barbarians reverently spare, 
to drive into exile banished women and fatherless children. 
Such laws they bring to you, most excellent and most chaste 
Emperor, to which no barbarity however monstrous and cruel 
nog could lend its ear. But because the stain of no disgrace 4 

or cruelty falls upon your character, we hope that you will 
mildly treat with us in this case, especially when you have 
learned that we have the weightiest reasons for our belief, de 
rived from the Word of God, to which the adversaries oppose 
the most trifling and vain opinions. 

And nevertheless they do not seriously defend celibacy. For 5 
they are not ignorant how few there are who practise chastity, 
but they devise a sham of religion in their domain, which they 
think that celibacy profits, in order that we may understand 
Peter to have been right in admonishing (2 Ep. 2:1) that 
there will be false teachers who will deceive men with feigned 
words. For the adversaries say, write or do nothing truly, 
frankly and candidly in this entire case, but they actually con 
tend only concerning the dominion which they falsely think to 
be imperilled, and which they endeavor to fortify with a wicked 
pretence of godliness. 

We cannot approve this law concerning celibacy which the 6 
adversaries defend, because it conflicts with divine and natural 
law, and is at variance with the very canons of the Councils. 
And that it is superstitious and dangerous is evident. For it 

1 Juvenal, ii. 3. 

Sibylline Oracles, viii. 169. "We think that no one will be con 
vinced that Melanchthon believed that this prophecy was published with 
respect to the Emperor himself, and that he quoted it for the purpose of 
showing how it had now been fulfilled. He only applies the prophecy to 
the Emperor, .... that he is an Emperor of such chastity as is pre 
dicted," etc. Walch s Introduction, p. 467. 



248 THE APOLOGY OF THE AUGSBUKG CONFESSION. 

produces infinite scandals, sins and corruption of public morals, 
Our other controversies need some discussion by the doctors ; in 
this, the subject is so manifest in both parts, that it requires no 
discussion. It only requires as judge a man that is honest and 
fears God. And although the manifest truth is defended by 
007 us, yet the adversaries have devised certain reproaches for 
satirizing our arguments. 

First. Genesis (1 : 28) teaches that men were created to be } 
fruitful, and that one sex in a proper way should desire the 
other. For we are speaking not of concupiscence, which is sin, 
but of that appetite which was to have been in nature in its in 
tegrity, which they call physical love. And this love of one 
sex for the other is truly a divine ordinance. But since this 
ordinance of God cannot be removed without an extraordinary 
work of God, it follows that the right to contract marriage can 
not be removed by statutes or vows. 

The adversaries cavil at these arguments ; they say that in 8 
the beginning the commandment was given to replenish the 
earth, but that now since the earth has been replenished, mar 
riage is not commanded. See how wisely they judge! The 
nature of men is so formed by the Word of God, that it is 
fruitful not only in the beginning of the creation, but as long 
as this nature of our bodies exists; just as the earth became 
fruitful by the Word (Gen. 1:11): " Let the earth bring forth 
grass, yielding seed." Because of this ordinance, the earth not 
only commenced in the beginning to bring forth plants, but the 
fields are clothed every year as long as this nature of bodies 
exists. Therefore, just as by human laws the nature of the 
earth cannot be changed, so, without a special work of God, 
the nature of man can be changed neither by vows nor by hu 
man law. 

Secondly. And because this creation or divine ordinance in man 9 
is a natural right, jurists have accordingly said wisely and cor 
rectly that the union of male and female belongs to natural right. 
But since natural right is immutable, the right to contract mar 
riage must always remain. For where nature does not change, 
that ordinance also with which God has endowed nature does 
not change, and cannot be removed by human laws. Therefore ic 
it is ridiculous for the adversaries to prate that marriage was 
2gg commanded in the beginning, but is not now. This is the 
same as if they would say : Formerly when men were 
born, they brought with them sex ; now they do not. For 
merly when they were born, they brought with them natural 
right, now they do not. 1 No cunning craftsman (Faber) could 

1 Luther in copy of edition of 1531-34 sent him by Melanchthon wrote 
And it follows at the same time, that as long as the earth is replenished 



CH. XL, ART. XXIII. THE MAKRIAGE OF PRIESTS. 249 

think otherwise 1 than that these absurdities were devised to 
elude a right of nature. Therefore let this lemain in the case n 
which both Scripture teaches and the jurist says wisely, viz. 
that the union of male and female belongs to natural right. 
Moreover a natural right is truly a divine right, because it is 12 
an ordinance divinely impressed upon nature. But inasmuch 
as this right cannot be changed without an extraordinary work 
of God, it is necessary that the right to contract marriage re 
mains, because the natural desire of sex for sex is an ordinance 
of God in nature, and for this reason is a right ; otherwise why 
would both sexes have been created? And we are speaking, as 13 
it has been said above, not of concupiscence, which is sin, but 
of that desire which they call physical love [which would have 
existed between man and woman even though their nature had 
remained pure], which concupiscence has not removed from na 
ture, but inflames, so that now it has greater need of a remedy, 
and marriage is necessary not only for the sake of procreation, 
but also as a remedy [to guard against sins]. These things are 
clear, and so well established that they can in no way be over 
thrown. 

Thirdly. Paul says (1 Cor. 7:2): "To avoid fornication, let 14 
every man have his own wife." This now is an express com 
mand pertaining to all who are not fit for celibacy. The ad- 15 
versaries ask that a commandment be shown them which com 
mands priests to marry. 2 As though priests are not men ! We 
judge indeed that the things which we maintain concerning hu 
man nature in general pertain also to priests. Does not Paul 16 
here command those who have not the gift of continence to 
marry ? For he interprets himself a little after when he says 
239 ( v * ty : " ^ * s Better to marry than to burn." And Christ 
has clearly said (Matt. 19 : 11) : "All men cannot receive 
this saying, save they to whom it is given." Because now, since 
sin, these two things concur, viz. natural appetite and concupis 
cence, which inflames the natural appetite, so that there is more 
need of marriage than in nature in its integrity ; Paul accord 
ingly speaks of marriage as a remedy, and on account of these 
flames commands to marry. Neither can any human authority, 
any law, any vows remove this declaration : " It is better to 
marry than to burn ;" because they do not remove the nature 

all men ought to refrain from marriage until the earth be made empty by 
death for future marriages." 

1 By these words, which are wanting in the German, JOHN FABEK, the 
chief composer of the Confutation, is attacked. 

* Luther wrote on the margin of his copy : " Show also the com 
mandment which declares that it is not lawful for priests to have 
wives." 

32 



250 THE APOLOGY OF THE AUGSBURG CONFESSION 

or concupiscence. Therefore all who burn, retain the right to i; 
marry. By this commandment of Paul : " To avoid fornica 
tion, let every man have his own wife," all are held bound who 
do not truly keep themselves continent ; the decision concern 
ing which pertains to the conscience of each one. 

For as they here give the command to seek continence of God, 18 
and to weaken the body by labors and hunger, why do they not 
proclaim these magnificent commandments to themselves ? But, 
as we have said above, the adversaries are only playing; they 
arc doing nothing seriously. If continence were possible to all, 19 
it would not require a peculiar gift. But Christ shows that it 
has need of a peculiar gift ; wherefore it does not belong to all. 
God wishes the rest to use the common law of nature, which he 
has instituted. For God does not wish his ordinances, his crea 
tions to be despised. He wishes men to be chaste in the use 
of the remedy divinely presented, just as he wishes to nourish 
our life, if we use food and drink. Gerson also testifies that 20 
there have been many good men who endeavored to subdue the 
body, and yet made little progress. Accordingly Ambrose is 
right in saying : " Virginity alone is such a thing as can be 
recommended, but cannot be commanded ;" it is a matter of 
vow rather than of precept. If any one here would raise the 21 
objection that Christ praises those " which have made them 
selves eunuchs for the kingdom of heaven s sake" (Matt. 19 : 
12), let him also consider this, that he is praising such as have 
the gift of continence ; for, on this account, he adds : " He that 
is able to receive it, let him receive it." For an impure con- 22 
tinence [such as there is in monasteries and cloisters] does not 
please Christ. We also praise true continence. But now we 
are disputing concerning the Law, and concerning those who 
do not have the gift of continence. The matter ought to be 
left free, and through this Law snares ought not to be cast upon 
the weak. 

Fourthly. The pontifical law differs from the canons of the 23 
Councils. For the ancient canons do not prohibit marriage, 
neither do they dissolve marriages that have been contracted, 
even if they remove from the administration of their office 
g^Q those who have contracted them in the ministry. At those 
times this dismissal was an act of kindness. But the 
new canons which have been framed in the Synods, but have 
been made according to the private judgment of the popes, 
both prohibit the contraction of marriages, and dissolve them 
when contracted ; and this is to be done openly, contrary 
to ^ the command of Christ (Matt. 19:6): "What God halh 
joined together, let no man put asunder." In the Confutation 24 
the adversaries exclaim that celibacy has been commanded by 
the Councils. We do not find fault with the decrees of the 



CH. XI., ART. XXIII. THE MAKKIAGE OF PRIESTS. 251 

Councils ; for, under a certain condition, these allow marriage, 
but we find fault with the laws which, since the ancient Synods, 
the popes of Rome have framed contrary to the authority of 
the Synods. The popes despise the authority of the Synods, 
just as much as they wish it to appear holy to others. There- 25 
fore this law concerning perpetual celibacy is peculiar to this 
new pontifical government. Nor is it without a reason. For 
Daniel (11 : 37) ascribes to the kingdom of Antichrist this 
mark, viz. the contempt of women. 

Fifthly. Although the adversaries do not defend the Law be- 26 
cause of superstition, since they see tnat it is not generally ob 
served, nevertheless they diffuse superstitious opinions, while 
they give a pretext of religion. They proclaim that they re 
quire celibacy, because it is purity ; as though marriage were 
impurity and a sin, or as though celibacy merited justification 
more than does marriage. And to this end they cite the cere- 27 
monies of the Mosaic Law, because, since, under the Law, the 
priests, at the time of ministering, were separated from their 
wives ; the priest in the New Testament, inasmuch as he ought 
always to pray, ought always to practise continence. This silly 
comparison is presented as a proof which should compel priests 
to perpetual celibacy, although indeed in this comparison mar 
riage is allowed, only, in the time of ministering, its use is in 
terdicted. And it is one thing to pray ; another, to minister. 
The saints prayed even when they did not exercise the pub 
lic ministry, nor did conjugal intercourse hinder them from 
praying. 

But we will reply, in order, to these figments. In the first 28 
04-1 place it is necessary for the adversaries to acknowledge 
this, viz. that in believers, marriage is pure because it has 
been sanctified by the Word of God, i. e. it is a matter that is 
permitted and approved by the Word of God, as Scripture 
abundantly testifies. For Christ calls marriage a divine union, 29 
when he says (Matt. 19:6): " What God hath joined together." 
And Paul says of marriage, of meats and similar things (1 Tim. 30 



4:5): "It is sanctified by the Word of God and prayer," i. e. 
by the Word, by which consciences become certain that God 
approves; and by prayer, i, e. by faith which used it with 
thanksgiving as a gift of God/ Likewise (1 Cor. 7 : 14) : 31 
" The unbelieving husband is sanctified by the wife," etc., i. e. 
the use of marriage is permitted and holy on account of faith 
in Christ, just as it is permitted to use meat, etc. Likewise (1 33 
Tim. 2 : 15) : " She shall be saved in child-bearing," etc. If 
the adversaries could produce such a passage concerning celi 
bacy, then indeed they would celebrate a wonderful triumph. 
Paul says that woman is saved by child-bearing. What more 
excellent could be said against the hypocrisy of celibacy than 



252 THE APOLOGY OF THE AUGSBUKG CONFESSION. 

fchat woman is saved by the conjugal works themselves, by conju 
gal intercourse, by bearing children and the other duties ? But 
what does St. Paul mean ? Let the reader observe that fait h 
is added, and that domestic duties without faith are not praised. 
" If they continue," he says, " in faith." For he speaks of the 
whole class of mothers. Therefore he requires especially faith 
[that they should have God s Word and be believing], by 
which woman receives the remission of sins and justification. 
Then he adds a particular work of the calling, just as in every 
man a good work of a particular calling ought to follow faith. 
This work pleases God on account of faith. Thus the duties 
of the woman please God on account of faith, and the believ 
ing woman is saved who, in such duties, devoutly serves her 
calling. 

These testimonies teach that marriage is a lawful [a holy 33 
and Christian] thing. If therefore purity signifies that which 
has been allowed and approved before God, marriages are pure, 
because they have been approved by the Word of God. And 34 
Paul says of lawful things (Tit, 1:15): " Unto the pure all 
things are pure," i. e. to those who believe in Christ and are 
righteous by faith. Therefore as virginity is impure in the 
godless, so in the godly marriage is pure, on account of the 
Word of God and faith. 
040 Again. If purity is properly opposed to concupiscence, 35 

it signifies purity of heart, i. e. mortified concupiscence, 
because the Law does not prohibit marriage, but concupiscence, 
adultery, licentiousness. Therefore celibacy is not purity. 
For there may be greater purity of heart in a married man, as 
in Abraham or Jacob, than in most of those who are even truly 
continent [who even, according to bodily purity, really main 
tain their chastity]. 

Lastly. If they understand that celibacy is purity in the 3^ 
sense that it merits justification more than does marriage, we 
most emphatically contradict it. For we are justified neither 
on account of virginity, nor on account of marriage, but freely 
for Christ s sake, when we believe that for his sake God is 
propitious to us. Here perhaps they will exclaim, that, in the 37 
manner of Jovinian, marriage is made equal to virginity. But, 
on account of such clamors, we will not reject the truth con 
cerning the righteousness of faith, which we have above ex 
plained. Nevertheless we do not make virginity and marriage 38 
equal. For just as one gift surpasses another, as prophecy sur 
passes eloquence, the science of military affairs surpasses agri 
culture, and eloquence surpasses architecture ; so virginity is a 
more excellent gift than marriage. And nevertheless, just as 39 
an orator is not more righteous before God because of his elo 
quence, than an architect because of his skill in architecture, 



CH. XL, ART. XXIII. THE MARRIAGE OF PRIESTS. 253 

so a virgin does not merit justification by virginity, more than 
a married person merits it by conjugal duties, but each one 
ought faithfully to serve in his own gift, and to believe that for 
Christ s sake he receives the remission of sins, and is accounted 
righteous by faith before God. 

Neither does Christ or Paul praise virginity for justifying, but 43 
because it is freer and less distracted with domestic occupations, 
in praying, teaching, serving. For this reason, Paul says (1 
Cor. 7 : 32) : " He that is unmarried careth for the things 
which belong to the Lord." Therefore virginity is praised on 
account of meditation and study. Thus Christ does not simply 
praise those " who make themselves eunuchs," but adds, " for 
the kingdom of heaven s sake," i. e. that they may have leisure 
to learn or teach the Gospel, for he does not say that virginity 
merits the remission of sins or salvation. 
040 To the examples of the Levitical priests we have re- 41 

plied that they do not establish the duty of imposing per 
petual celibacy upon the priests. In the second place, the 
Levitical impurities are not to be transferred to us. Then 
intercourse was an impurity contrary to the Law. Now it is 
not impurity, because Paul says (Tit. 1:15): " Unto the pure 
all things are pure." For the Gospel frees us from these Le 
vitical impurities [from all the ceremonies of Moses, and not 
alone from the laws concerning uncleanness]. And if any one 42 
defends the law of celibacy with the design to burden con 
sciences by these Levitical observances, we must strive against 
this, just as the apostles in Acts 15:10 sqq. strove against 
those who required circumcision and endeavored to impose the 
Law of Moses upon Christians. 

Yet, in the mean while, good men will know how to control 43 
the use of marriage, especially when they are occupied with 
public offices, which often indeed give good men so much labor 
as to expel all domestic thoughts from their minds. Good men 
know also this, that Paul (1 Thess. 4 : 4) commands that every 
one possess his vessel in sanctification. They know likewise 
that they must sometimes retire, in order that there may be 
leisure for prayer ; but Paul does not wish this to be perpetual 
(1 Cor. 7 : 5). Now such continence is easy to those who are 44 
good and occupied. But this great crowd of unemployed 
priests which is in the fraternities cannot afford, in this volup 
tuousness, even this Levitical continence, as the facts show. 
And the lines are well known : 

Desidium puer ille sequi solet, odit agentes, etc. 

The boy accustomed to pursue a slothful life hates those who are busy. 

Many heretics who have incorrectly understood the Law of 45 



254 THE APOLOGY OF THE AUGSBUKG CONFESSION. 

Moses, have treated marriage with contempt, 1 among whom, 
nevertheless, celibacy has obtained extraordinary admiration. 
And Epiphanius complains that, by this commendation espe 
cially, the Encratites captured the minds of the unwary. They 
abstained from wine e^en in the Lord s Supper, they abstained 
from the flesh of all animals, in which they surpassed the 
Dominican brethren, who lived upon fish. They abstained also 
from marriage ; and just this obtained the chief admiration. 
These works, these services, they thought, merited grace more 
than the use of wine and flesh, and than marriage, which seemed 
to be a profane and unclean matter, and which scarcely could 
please God, even though it were not altogether condemned. 
044 Paul to the Colossians (2: 18) greatly disapproves the 46 

worshipping of angels. For when men believe that they 2 
are pure and righteous on account of such hypocrisy, they sup 
press the knowledge of Christ, and suppress also the know 
ledge of God s gifts and commandments. For God wishes us 47 
to use his gifts in a godly way. And we could mention exam 
ples where certain godly consciences were greatly disturbed on 
account of the lawful use of marriage. This evil was derived 
from the opinions of monks superstitiously praising celibacy 
[and proclaiming the marriage estate as a life that would be a 
great obstacle to salvation, and full of sins]. Nevertheless 3 we 48 
do not find fault with temperance or continence, but we have 
above said that exercises and mortifications of the body are 
necessary. We indeed deny that confidence should be placed 
in certain observances, as though they made righteous. And 49 

1 Var. continues : As were the Encratites, of whom we have spoken 
above. And it is evident that the monks were accustomed to spread 
abroad superstitious declarations here and there concerning celibacy, 
which disturbed many devout consciences with reference to the lawful 
use of marriage. Neither would it be difficult for us to recount examples. 
For although, on account of procreation, they did not entirely condemn 
marriage, yet they found fault with it as a kind of life which scarcely ever 
pleased God, or certainly would not please him except on account of pro 
creation. But they extolled celibacy as though it were an angelic mode 
of life, proclaimed that it was a sacrifice most grateful to God, that it 
merited the remission of sins, merited eminent rewards, bore fruit a hun 
dred-fold, and infinite other things. Paul to the Col., etc. (g 46). 

1 Var. continues : That they are accounted righteous because of such 
observances, and not because of Christ ; then they suppress the knowledge 
of God s commands, when in addition to God s commands new services 
are devised, and preferred to God s commands. Wherefore these super 
stitious persuasions concerning celibacy must be constantly resisted in the 
Church, both to the end that godly consciences may know that marriage 
Is pleas:.ng to God, and may understand what kind of services God ap 
proves. But the adversaries, sq. (| 50). s Germ, omits | 48 and 49. 



THE MARRIAGE OF PRIESTS. 255 

Epiphanius has elegantly said that these observances ought to be 
praised dca nyv lytpdrstav xae dca Tyv nohrelav, i. e. for restrain 
ing the body or on account of public morals; just as certain 
rites were instituted for instructing the ignorant, and not as 
services tha, justify. 

But it is not through superstition that our adversaries re- 50 
quire celibacy, for they know that chastity is not ordinarily af 
forded. But they feign superstitious opinions, so as to delude 
the ignorant. They are therefore more worthy of hatred than 
the Encratites, who seem to have erred by a kind of religion ; 
these Sardanapali [Epicureans] designedly misuse the pretext 
of religion. 

Sixthly. Although we have given so many reasons for disap- 51 
proving the law of perpetual celibacy, yet, besides these, dan 
gers to souls and public scandals also are added, which even 
though the law were not unjust, ought to deter good men from 
approving such a burden as has destroyed innumerable souls. 

For a long time all good men have complained of this bur- 52 
den, either on their own account, or on account of others, whom 
they saw to be in danger, but no popes give ear to these com 
plaints. Neither is it doubtful how greatly injurious to public 
morals this is, and what vices and shameful lusts it has pro 
duced. The Roman satires are extant. In these Rome still 
"recognizes and reads its own morals." 
n*r Thus God avenges the contempt of his own gift and 53 

ordinance in those who prohibit marriage. But since the 
custom in regard to other laws was that they should be changed 
if manifest utility would advise it, why is the same not done 
with respect to this law, in which so many weighty reasons con 
cur, especially in these last times, why a change ought to be 
made? Nature is growing old and is gradually becoming 
weaker, 1 and vices are increasing; wherefore the remedies 
divinely given ought to be employed. We see what vice it 54 
was which God denounced before the flood, what he denounced 
before the burning of the five cities. Similar vices have pre 
ceded the destruction of many other cities, as of Sybaris and 
Rome. And in these there has been presented an image of 
the times which will be next to the end of things. Accord- 55 
ingly, at this time, marriage ought to have been especially de 
fended by the most severe laws and institutions, and men ought 
to have been invited to marriage. This duty pertains to the 
magistrates, who ought to maintain public discipline. [God has 
now so blinded the world that adultery and fornication are per 
mitted almost without punishment; on the contrary, punish 
ment is inflicted on account of marriage. Is not this terrible 

1 Of. Aug. Conf., xxiii.: 14. 



256 THE APOLOGY OF THE AUGSBUKG CONFESSION. 

to hear?] Meanwhile the teachers of the Gospel should do 
both; they should exhort incontinent men to marriage, and 
should exhort others not to despise the gift of continence. 

The popes daily dispense and daily change other laws which 56 
Are most excellent, yet, in regard to this one law of celibacy 
they are immovable as iron, and inexorable, although indeed it 
is manifest that this belongs absolutely to human law. And 57 
they are now making this law more grievous in many ways. 
The canon 1 bids them suspend priests ; they suspend them not 
from office, but from trees. They cruelly kill many men for 
nothing but marriage. And these very murders show that this 58 
law is a doctrine of demons. 2 For since the devil is a mur 
derer, he defends his law by these murders. 

We know that there is some complaint in regard to schism, 59 
because we seem to have separated from those who are thought 
24/> to be regular bishops. But our consciences are very secure, 

} since we know that, as we most earnestly desire to estab 
lish harmony, we cannot please the adversaries unless we cast 
away manifest truth, and then agree with these very men in 
being willing to defend this unjust law, to dissolve marriages 
that have been contracted, to put to death priests if they do not 
obey, to drive poor women and fatherless children into exile 
But since it is well established that these conditions are dis 
pleasing to God, we can in no way grieve that we have no alli 
ance with the multitude of murderers among the adversaries. 

B. Of the Arguments of the Adversaries. 

We have explained the reasons why we cannot assent with a 60 
good conscience to the adversaries when they defend the pontif 
ical law concerning perpetual celibacy, because it conflicts with 
divine and natural law and is at variance with the canons them 
selves; 3 and is superstitious and full of danger; and, lastly, 
because the entire matter has been feigned. For the law is 
enacted not for the sake of religion, but for the sake of domin 
ion, and the pretext of religion is wickedly given this. Neither 
can anything be produced by sane men against these most firmly 
established reasons. The Gospel allows marriage to those to6i 
whom it is necessary. Nevertheless it does not compel those to 
marry who can be continent, provided they be truly continent. 
We hold that this liberty should also be conceded to the priests, 
nor do we wish to compel any one by force to celibacy, nor to 
dissolve marriages that have been contracted. 

1 Canon of First Council of New Csesarea (A. D. 314), recorded in De 
cret. Grat., P. I., dist. 28, c. 9. German omits. 
1 See 1 Tim. 4 : 1, 3. 
See Decret. Grot., P. I., dist. 31, cans. 12, 13. 



CH. XI., ART. XXIII. THE MARRIAGE OF PRIESTS. 257 

We have also indicated incidentally, while .we have recounted 62 
our arguments, how the adversaries cavil at several; and we 
have explained away these false accusations. Now we will re 
late as briefly as possible with what important reasons they de 
fend the law. 

First, they say that it has been revealed by God. You see 63 
the extreme impudence of these sorry fellows. They dare to 
affirm that the law of perpetual celibacy has been divinely re 
vealed, although it is contrary to manifest testimonies of Scrip 
ture, which command that to avoid fornication each one should 
have his own wife (1 Cor. 7:2); which likewise forbid to dis 
solve marriages that have been contracted (cf. Matt. 5 : 32 ; 
19:6; 1 Cor. 7:27). Paul teaches what an author such a 
law was to have when he calls it a doctrine of demons (1 Tim. 
4:1). And the fruits show their author, viz. so many mons 
trous lusts and so many murders which are now committed 
under the pretext of that law. 
047 The second argument of the adversaries is that the 64 

priests ought to be pure, according to Isa. 52:11: "Be 
ye clean that bear the vessels of the Lord." And they cite 
many things to this effect. We have above removed the reason 
which they display as especially specious. For we have said 
that virginity without faith is not purity before God, and mar 
riage, on account of faith, is pure, according to Tit. 1 : 15: 
" Unto the pure, all things are pure." We have said also this, 
that outward purity and the ceremonies of the Law are not to 
be transferred hither, because the Gospel requires purity of 
heart, and does not require the ceremonies of the Law. And 
it may be that the heart of a husband, as of Abraham or Jacob, 
who were polygamists, may be pure, and may burn less with 
lusts than that of many virgins who are even truly continent l 
What Isaiah indeed says : " Be ye clean that bear the vessels 
of the Lord," ought to be understood as referring to cleanness 
of heart, and to the entire repentance. Besides, the saints will 65 
know by external use how far it is profitable to restrain the use 
of marriage, and as Paul says (1 Thess. 4 : 4), " to possess his 
vessel in sanctification." Lastly, since marriage is pure, it is 66 
rightly said to those who are not continent in celibacy that they 
should marry wives, in order to be pure. Thus the same law : 
" Be ye clean that bear the vessels of the Lord," commands 
that impure bachelors become pure husbands. 

The third argument is horrible, viz. that the marriage of 67 
priests is the heresy of Jovinian. Good words ! This is a new 
srirne, that marriage is a heresy ! In the time of Jovinian the 
world had not as yet known the law concerning perpetual celi- 



1 Of. 2 35. 



33 



268 THE APOLOGY OF THE AUGSBUKG CONFESSION. 

bacy. Therefore it is an impudent falsehood that the marriage 
of priests is the heresy of Jovinian, or that such marriage was 
then condemned by the Church. In such passages we can see 6? 
what design the adversaries had in writing the Confutation. 
They judged that the ignorant would be thus most easily ex 
cited, if they would frequently hear the reproach of heresy ; if 
they would imagine that our cause had been despatched and 
condemned by many previous decisions of the Church. Thus 
they frequently cite falsely the judgment of the Church. Be 
cause they are not ignorant of this, they were unwilling to ex 
hibit to us a copy of their Apology, 1 lest this falsehood and 
these reproaches might be exposed. Our opinion as to what 69 
indeed pertains to the case of Jovinian, concerning the compari 
son of virginity and marriage, we have above expressed. For 
we do not make marriage and virginity equal, although neither 
virginity nor marriage merits justification. 
040 By such false arguments they defend a law that is god- 70 

less and destructive to good morals. By such reasons, 
they set the minds of princes firmly against God s judgment, 
in which God will call them to account as to why they have 
dissolved marriages, and why they have tortured and killed 
priests. For do not doubt but that, as the blood of dead Abel 
cried out (Gen. 4 : 10), so the blood of many good men, against 
whom they have unjustly raged, will also cry out. And Goc 
will avenge this cruelty ; there you will discover how empty 
are these reasons of the adversaries, and you will perceive that 
in God s judgment no calumnies against God s Word remain 
standing, as Isaiah says (40 : 6) : " All flesh is grass, and all the 
goodliness thereof is as the flower of the field." [That their 
arguments are straw and hay, and God a consuming fire, before 
whom nothing but God s Word can abide, 1 Pet. 1 : 24.] 

Whatever will happen, our princes will be able to console 71 
themselves with the consciousness of right counsels, because 
ven though the priests would have done wrong in contracting 
marriages, yet this disruption of marriages, these proscriptions, 
and this cruelty, are manifestly contrary to the will and Word 
of God. Neither does novelty or dissent delight our princes, 
but to the Word of God more regard must be paid, especially 
in a matter that is not doubtful, than to all other things. 

1 Apology, Preface, \ 2. 



CH. XII., ART. XXIV. THE MASS. 



259 



249 



CHAPTER XII. 

ARTICLE XXIV. 

Of the Mass. 

\ $ the beginning we must again make the preliminary state- i 
nient that we do not abolish the Mass, but religiously maintain 
and defend it. For among us masses are performed every 
Lord s Day and on the other festivals, in which the sacrament 
is offered to those who wish to use it, after they have been ex 
amined and absolved. And the usual public ceremonies are 
observed, the series of lessons, of prayers, vestments and other 
like things. 

The adversaries have a long declamation concerning the 2 
use of the Latin language in the Mass, in which they ab 
surdly trifle as to how it would profit a hearer untaught in the 
faith of the Church to hear Mass that is not understood. They 
evidently imagine that the mere work of hearing is a service, 
that it profits without being understood. We are unwilling to 3 
malignantly pursue these things, but we leave them to the judg 
ment of the reader. We mention them only for the purpose 
of stating, in passing, that even among us the Latin lessons 
and prayers are retained. 

Since ceremonies, however, ought to be observed both to 
teach men Scripture, and that those, admonished by the Word, 
may conceive faith and fear, and thus that they also may pray 
(for these are the designs of ceremonies) ; we retain the Latin 
language on account of those who are learning and understand 
Latin, and we mingle with it German hymns, in order that 
the people also may have something to learn, and by which 
faith and fear may be called forth. This custom has always 4 
existed in the churches. For although some more frequently, 
and others more rarely, mingled German hymns, nevertheless 
the people almost everywhere sang in their own tongue. It 5 
has indeed nowhere been written or represented that the act 
of hearing lessons not understood profits men, or that cere 
monies profit, not because they teach or admonish, but ex opere 
operate, because they are thus performed or are looked upon. 
Away with such pharisaic opinions ! 

The fact that we hold only Public or Common Mass is no 6 
offence against the Catholic Church. For in the Greek churches 
even to-day private masses are not held, but there is only a 
public mass, and that on the Lord s Day and festivals. In the 

PARALLEL PASSAGES. Augsburg Confession, Art. xxiv. ; Smalcald Article*, 
Part ii., Art. ii. ; Formula of Concord, Epitome, vii. : 21 sq. Cf. Torgau Arti 
cles, xvi. 



260 THE APOLOGY OF THE AUGSBURG CONFESSION. 

monasteries, daily Mass is held, but this is only public. These 
are the traces of former customs. For nowhere do the ancient 
writers before Gregory make mention of private masses. We 7 
now omit noticing the nature of their origin. It is evident 
that after the mendicant monks began to prevail, from most 
false opinions and on account of gain they were so increased 
that all good men for a long time desired some limit to this 
thing. Although St. Francis wished to provide aright for this 
matter, as he decided that each fraternity should be content with 
a single common Mass daily, afterwards this was changed, 
either by superstition or for the sake of gain. Thus where it 8 
it is of advantage, they themselves change the institutions of 
the Fathers; and afterwards they cite against us the authority 
of the Fathers. Epiphanius writes that in Asia the commu 
nion was celebrated three times a week, and that there were no 
daily masses. And indeed he says that this custom was handed 
down from the apostles. For he speaks thus : " Assemblies 
for communion were appointed by the apostles to be held on 
the fourth day, on Sabbath eve, and the Lord s Day." 
nf-Q Moreover, although the adversaries collect many testi-9 

monies on this topic to prove that the Mass is a sacrifice, 
yet this great tumult of words will be quieted when the single 
reply is advanced, that this long line of authorities, reasons and 
testimonies does not prove however that the Mass confers grace 
ex opere operato, or that, when applied on behalf of others, it 
merits for them the remission of venial and mortal sins, of 
guilt and punishment. This one reply overthrows all things 
to which the adversaries object, not only in this Confutation, 
but in all writings which they have published concerning the 
Mass. 

And this is the state of the case of which our readers are to ic 
be admonished as JEschines admonished the judges, that just as 
boxers contend with one another for their position, so they 
should strr ^e with their adversary concerning the state of the 
controversy, and not permit him to wander beyond the case. 
In the same manner our adversaries ought to be here compelled 
to speak on the subject presented. And when the state of the 
controversy has been thoroughly understood, a decision con 
cerning the arguments on both sides will be very easy. 

For in our Confession 1 we have shown that we hold that the u 
.L/ord s Supper does not confer grace ex opere operato, and that, 
when applied on behalf of others alive or dead, it does not 
merit for them ex opere operato the remission of sins, of guilt 
or of punishment. And of this position a clear and firm proof la 
exists in that it is impossible to obtain the remission of our sins 

1 Augsburg Confession, xiiv. : 21-28. 



CH. XII., ART. XXIV. THE MASS. 



261 



on account of our own work ex opere operato, but the terrors of 
riin and death must be overcome by faith when we comfort our 
hearts with the knowledge of Christ, and believe that for 
Christ s sake we are forgiven, and that the merits and right 
eousness of Christ are granted us (Rom. 5:1): "Being justi 
fied by faith, we have peace." These things are so sure and so 
firm, that they can stand against all the gates of hell. 
orj If we had to speak only so far as it is necessary, the 13 

case has already been stated. For no sane man can ap 
prove that pharisaic and heathen opinion concerning the opus 
operatum. And nevertheless this opinion inheres in the people, 
and has increased infinitely the number of masses. For masses 
are purchased to appease God s wrath, and by this work they 
wish to obtain the remission of guilt and of punishment; they 
wish to procure whatever is necessary in every kind of life 
[health, riches, prosperity and success in business] ; they wish 
even to liberate the dead. Monks and sophists in the Church 
have taught this pharisaic opinion. 

But although our case has already been stated, yet because 14 
the adversaries foolishly pervert many passages of Scripture to 
the defence of their errors, we will add a few things to this 
topic. In the Confutation they have said many things con 
cerning "sacrifice," although in our Confession we purposely 
avoided this term on account of its ambiguity. We have set 
forth what those persons whose abuses we condemn now under 
stand as a sacrifice. Now in order to explain the passages of 
Scripture that have been wickedly perverted, it is necessary in 
the beginning to set forth what a sacrifice is. Already for an 15 
entire period of ten years the adversaries have published al 
most infinite volumes concerning sacrifice, neither has any of 
them thus far given a definition of sacrifice. They only ap 
propriate the name " sacrifices " either from the Scriptures or 
the Fathers [and where they find it in the Concordances of the 
Bible, apply it here whether it fit or not]. Afterward they 
append their own dreams, as though indeed a sacrifice signifies 
whatever pleases them. 

A. Wat a Sacrifice is, and what are the Species of Sacrifice. 

Socrates in the Phadrus of Plato says, that he is especially 16 
fond of divisions, because, without these, nothing can either be 
explained or understood in speaking, and if he would discover 
any one skilful in making divisions, he says that he attends 
and follows his footsteps as those of a god. And he instructs 
the one dividing to separate the members in their very joints, 
in order that he may not, after the manner of an unskilful 
butcher, break to pieces some member. But the adversaries 



262 THE APOLOGY OF THE AUGSBUKG CONFESSION. 

wonderfully despise these precepts, and according to Plato are 
truly xaxoe fidystpoi (poor butchers), since they break the mem- 
oro hers of "sacrifice," as can be understood when we have 

enumerated the species of sacrifice. Theologians are rightly 15 
accustomed to distinguish between a sacrament and a sacrifice. 
Therefore let the genus comprehending both of these be either 
a ceremony or a sacred work. A sacrament is a ceremony or 18 
work, in which God presents to us that which the promise an 
nexed to the ceremony offers, as baptism is a work, not which 
we offer to God, but in which God baptizes us, i. e. a minister 
in the place of God ; and God here offers and presents the re 
mission of sins, etc., according to the promise (Mark 16:16): 
" He that believeth and is baptized shall be saved." A sacri 
fice, on the contrary, is a ceremony or work which we render 
God in order to afford him honor. 

Moreover the proximate species of sacrifice are two, and 19 
there are no more. One is the propitiatory sacrifice, i. e. a work 
which makes satisfaction for guilt and punishment, i. e. one that 
reconciles God, or appeases God s wrath, or which merits the 
remission of sins for others. Another species is the eucharistic 
sacrifice, which does not merit the remission of sins or reconcil 
iation, but is rendered by those who have been reconciled, in order 
that we may give thanks or return gratitude for the remission 
of sins that has been received, or for other benefits received. 

These two species of sacrifice we ought especially to have in 2c 
view and placed before the eyes in this controversy and in many 
other discussions ; and especial care must be taken lest they be 
confounded. But if the limits of this book would suffer it, we 
would add the reasons for this division. For it has many testi 
monies in the Epistle to the Hebrews and elsewhere. And all 2 1 
Levitical sacrifices can be referred to these members as to theii 
own homes. For in the Law certain propitiatory sacrifices 
were named on account of their signification or similitude, and 
not because they merited the remission of sins before God ; but 
because they merited the remission of sins according to the 
righteousness of the Law, in order that those for whom they 
were made might not be excluded from that commonwealth 
[from the people of Israel]. Therefore they were called sin- 
offerings, trespass-offerings, burnt-offerings. Whereas the eu 
charistic sacrifices were the oblation, the drink-offering, thank- 
offerings, first-fruits, tithes. 

But in fact there has been only one propitiatory sacrifice in 21 
the world, viz. the death of Christ, as the Epistle to the He 
brews teaches, which says (10 : 4) : " It is not possible that the 
blood of bulls and of goats should take away sins." And a 
little after, of the will of Christ, v. 10 : " By the which will 
we are sanctified by the offering of the body of Jesus Christ 






CH. XIL, ART. XXIV. THE MASS. 262 

-nice for all/ And Isaiah interprets the Law, in order that 23 
org we may know that the death of Christ is truly a satisfac 
tion for our sins, or expiation, and that the ceremonies of 
the Law are not ; wherefore he says (53 : 10) : u When thou 
shalt make his soul an offering for sin, he will see his seed," etc. 
For the word employed here, DB\X, signifies a victim for trans 
gression ; which signified in the Law that a Victim was to come 
to make satisfaction for our sins and reconcile God, in order 
that men might know that God wishes to be reconciled to us, 
not on account of our own righteousnesses, but on account of the 
merits of another, viz. of Christ. Paul interprets the same 
word D^X as sin, Rom. 8:3: " For sin condemned sin," i. e. he 
punished sin for sin, i. e. by a victim for sin. The significance 
of the word can be the more easily understood from the cus 
toms of the heathen, which we see have been received from the 
misunderstood expressions of the Fathers. The Latins called 
a victim which, in great calamities where God seemed to be 
especially enraged, was offered to appease God s wrath, a piacu- 
lum, and they sometimes sacrificed human victims, perhaps be 
cause they had heard that a human victim would appease God 
for the entire human race. The Greeks sometimes called them 
xaOdp/jtaTa and sometimes nepH/njfuzra. Isaiah and Paul, there 
fore, mean that Christ became a victim, i. e. an expiation, that 
by his merits, and not by our own, God might be reconciled. 
Therefore let this remain in the case, viz. that the death of 24 
Christ alone is truly a propitiatory sacrifice. For the Levit- 
ical propitiatory sacrifices were so called only to signify a future 
expiation. Besides, on account of a certain resemblance, they 
were satisfactions redeeming the righteousness of the Law, lest 
those persons who sinned should be excluded from the common 
wealth. But after the Gospel has been revealed they ought to 
cease ; and as they ought to cease in the revelation of the Gos 
pel, they are not truly propitiations, since the Gospel was prom 
ised in order to set forth a propitiation. 

Now the rest are eucharistic sacrifices, which are called sacri-25 
fices of praise (Lev. 3 : 1 sq. ; 7:11 sq. ; Ps. 56 : 12 sq.), viz. 
the preaching of the Gospel, faith, prayer, thanksgiving, con 
fession, the afflictions of saints, yea all good works of saints. 
These sacrifices are not satisfactions for those making them, 
or applicable on behalf of others, so as to merit for these ex 
opere operate the remission of sins or reconciliation. For they 
are made by those who have been reconciled. And such are 26 
the sacrifices of the New Testament, as Peter teaches (1 Ep. 2 : 
5) : " An holy priesthood, to offer up spiritual sacrifices." 
Spiritual 1 sacrifices, however, are contrasted not only with 

1 Germ, omits rest of $. 



264 THE APOLOGY OF THE AUGSBURG CONFESSION. 

those of cattle, but even with human works offered ex opere 
operate, because "spiritual" refers to the movements of the 
Holy Ghost in us. Paul teaches the same thing (Rom. 12:1): 
" Present your bodies a living sacrifice, holy, acceptable, which 
is your reasonable service." "Reasonable service" signifies, 
however, a service in which God is known, and apprehended 
by the mind, as it is rendered by movements of fear and trust 
towards God. Therefore it is opposed not only to the Levit- 
ical service, in which cattle are slain, but also to a service in 
which a work is imagined to be offered ex opere operate. The 
Epistle to the Hebrews (13 : 15) teaches the same thing: a By 
him, therefore, let us offer the sacrifice of praise to God con 
tinually ;" and he adds the interpretation, " that is, the fruit of 
our lips, giving thanks to his name." He bids us offer praises, 
i. e. prayer, thanksgiving, confession and the like. These avail 
not ex opere operate, but on account of faith. This is taught 
by the clause : " By him let us offer," i. e. by faith in Christ. 
gr^ In short, the worship of the New Testament is spiritual, 27 

i. e. it is the righteousness of faith in the heart, and the 
fruits of faith. It accordingly abolishes the Levitical services. 
[In the New Testament no offering avails ex opere operate, sine 
bono motu utentis, i. e. on account of the work without a good 
thought in the heart.] And Christ says (John 4 : 23, 24) : " True 
worshippers shall worship the Father in spirit and in truth ; 
for the Father seeketh such to worship him. God is a Spirit ; 
and they that worship him, must worship him in spirit and in 
truth." This passage clearly condemns opinions concerning 
sacrifices which they imagine avail ex opere operate, and teaches 
that men ought to worship " in spirit," i. e. with the dispo 
sitions of the heart and by faith. [The Jews also did not un 
derstand their ceremonies aright, and imagined that they were 
righteous before God when they had wrought works ex opere 
operate. Against this, the prophets contend with the greatest 
earnestness.] Accordingly the prophets also in the Old Testa- 28 
meat condemn the opinion of the people concerning the opus 
operatum, and teach the righteousness and sacrifices of the 
Spirit. Jer. 7 : 22, 23: "For I spake not unto your fathers, 
noi commanded them, in the day that I brought them out of 
the land of Egypt, concerning burnt-offerings, or sacrifices ; but 
this thing commanded I them, saying, Obey my voice and 1 
will be your God," etc. How do we suppose that the Jews re 
ceived this arraignment, which seems to conflict openly with 
Moses ? For it was evident that God had given the fathers 
commands concerning burnt-offerings and victims. But Jere 
miah condemns the opinion concerning sacrifices that God had 
not delivered, viz. that these services should please him ex opere 
optra.0. But he adds concerning faith that God had command- 



CH. XII., ART. XXIV. THE MASS. 265 

ed this : " Hear me," i. e. believe me that I am your God ; that 
I wish to become thus known when I pity and aid ; neither 
have I need of your victims; believe that I wish to be God 
the Justifier and Saviour, not on account of works, but on ac 
count of my word and promise ; truly and from the heart seek 
and expect aid from me. 

Ps. 49 (50:13, 15), which rejects the victims and requires 29 
prayer, also condemns the opinion concerning the opus opera- 
turn : " Will I eat the flesh of bulls ?" etc. " Call upon me in 
the day of trouble ; . I will deliver thee, and thou shalt glorify 
me." The Psalmist testifies that this is true service, that this 
is true honor, if we call upon him from the heart. 

Likewise Ps. 39 (40 : 6) : " Sacrifice and offering thou didst 
not desire ; mine ears hast thou opened," i. e. thou hast offered 
to me thy Word that I might hear it, and thou dost require 
that I believe thy Word and thy promises, that thou truly de- 
sirest to pity, to bring aid, etc. Likewise Ps. 50 (51 : 16, 17) : 
prf- " Thou delightest not in burnt-offering. The sacrifices of 
God are a broken spirit ; a broken and a contrite heart, O 
God, thou wilt not despise." Likewise Ps. 4 : 5 : " Offer the 
sacrifices of righteousness, and put your trust [hope, V.~] in the 
Lord." He bids us hope, and says that this is a righteous sac 
rifice, signifying that other sacrifices are not true and righteous 
sacrifices. And Ps. 115 (116 : 17): "I will offer to thee the 
sacrifices of thanksgiving, and will call upon the name of the 
Lord." He calls invocation a sacrifice of thanksgiving. 

But Scripture is full of such testimonies, which teach that 30 
sacrifices ex opere operate do not reconcile God. Accordingly 
the New Testament, since Levitical services have been abro 
gated, teaches that new and pure sacrifices will be made, viz. 
faith, prayer, thanksgiving, confession and the preaching of 
the Gospel, afflictions on account of the Gospel, and the like. 

And of these sacrifices Malachi speaks (1 : 11): "From the 31 
rising of the sun, even unto the going down of the same, my 
name shall be great among the Gentiles ; and in every place 
incense shall be offered unto my name, and a pure offering." 
The adversaries pervert this passage to the Mass, and quote the 
authority of the Fathers. A reply, however, is easy, because as 
they speak most particularly of the Mass, it does not follow 
that the Mass justifies ex opere operate, or that when applied to 
others it merits the remission of sins, etc. The prophet says 
nothing of those things which the monks and sophists impu 
dently fabricate. Besides the very words of the prophet ex- 33 
press his meaning. For they first say this, viz. that "the 
name of the Lord will be great." This is accomplished by the 
preacLing of the Gospel. For through this the name of Christ 
<* maJe known, and the mercy of the Father, promised in 
M 



266 THE APOLOGY OF THE AUGSBUKG CONFESSION. 

Christ, is recognized. The preaching of the Gospel produces 
faith in those who receive the Gospel. They call upon God, 
they give thanks to God, they bear afflictions for their confession, 
they produce good works for the glory of Christ. Thus the name 
of the Lord becomes great among the Gentiles. Therefore in 
cense and a pure offering signify not a ceremony ex opere ope 
rate [not the ceremony of the Mass alone], but all sacrifices 
through which the name of the Lord becomes great, viz. faith, 
invocation, the preaching of the Gospel, confession, etc. And 33 
if any one desire "ceremony" to be here included, we readily 
concede it, provided he neither understand a ceremony alone, 
nor teach that the ceremony profits ex opere operate. For just 
as among the sacrifices of praise, i. e. among the praises of God, 
we include the preaching of the Word, so the reception itself 
of the Lord s Supper can be praise or thanksgiving; but it 
does not justify ex opere operate; neither is it to be applied to 
others so as to merit for them the remission of sins. But after- 
while we will explain how even a ceremony is a sacrifice. Yet 
2gg as Malachi speaks of all the services of the New Testa 
ment, and not only of the Lord s Supper ; likewise, as he 
does not favor the pharisaic opinion of the opus operatum ; he 
is not against us, but rather aids us. For he requires services 
of the heart, through which the name of the Lord becomes 
truly great. 

Another passage also is cited from Malachi (3:3): " And he 34 
shall purify the sons of Levi, and purge them as gold and sil 
ver, that they may offer unto the Lord an offering of right 
eousness." This passage clearly requires the sacrifices of the 
righteous, and hence does not favor the opinion concerning the 
opus operatum. But the sacrifices of the sons of Levi, i. e. of 
those teaching in the New Testament, are the preaching of the 
Gospel, and the good fruits of preaching, as Paul says (Rom. 
15:16): " Ministering the Gospel of God, that the offering up 
of the Gentiles might be acceptable, being sanctified by the 
Holy Ghost," i. e. that the Gentiles might be offerings accept 
able ^ to God by faith, etc. For the slaying of victims signi 
fied in the Law both the death of Christ and the preaching of 
the Gospel, by which this oldness of flesh should be mortified, 
and the new and eternal life be begun in us. 

But the adversaries everywhere pervert the name " sacrifice " 
to the ceremony alone. They omit the preaching of the Gos 
pel, faith, prayer, and similar things, although the ceremony 
has been established on account of these, and the New Testa 
ment ought to have sacrifices of the heart, and not ceremonials 
for sin that are to be performed after the manner of the Levit- 
ical priesthood. 

They cite also the "daily sacrifice" (cf. Ex. 29:38 sq.- 35 



CH. XII., ART. XXIV. THE MASS. 267 

Dan. 8 : 11 sq. ; 12 : 11); as if just as in the Law there was 
a daily sacrifice, so the Mass ought to be a daily sacrifice of the 
New Testament. The adversaries have managed well if we 
permit ourselves to be overcome by allegories. It is evident, 
however, that allegories do not produce firm proofs. [That in 
matters so highly important before God we must have a sure 
and clear Word of God, and not introduce by force obscure and 
foreign passages ; such uncertain explanations do not stand the 
test of God s judgment.] Although we indeed easily suffer the 
Mass to be understood as a daily sacrifice, provided that the en 
tire Mass be understood, i. e. the ceremony with the preaching 
of the Gospel, faith, invocation and thanksgiving. For these 
joined together are a daily sacrifice of the New Testament, be 
cause the ceremony was instituted on account of these things, 
neither is it to be separated from these. Paul says accordingly 
nr~ (1 Cor. 11 : 26) : " As often as ye eat this bread and drink 
this cup, ye do show the Lord s death, till he come." But 
it in no way follows from this Levitical type that a ceremony 
justifying ex opere operato is necessary, or ought to be applied on 
behalf of others, that it may merit for them the remission of sins. 

And the type aptly represents not only the ceremony, but 36 
also the preaching of the Gospel. In Num. 28 : 4 sq. three 
parts of that daily sacrifice are represented, the burning of the 
lamb, the libation, and the oblation of wheat flour. The Law 
had pictures or shadows of future things. Accordingly in this 
spectacle Christ and the entire worship of the New Testament 
are portrayed. The burning of the lamb signifies the death of 
Christ. The libation signifies that, everywhere, in the entire 
world, by the preaching of the Gospel, believers are sprinkled 
with the blood of that lamb, i. e. sanctified, as Peter says (1 Ep. 
1:2): " Through sanctification of the spirit, unto obedience 
and sprinkling of the blood of Jesus Christ." The oblation 
of wheat flour signifies faith, prayer, and thanksgiving in 
hearts. As, therefore, in the Old Testament, the shadow 1337 
perceived ; so in the New, the thing signified should be sought, 
and not another type sufficient as a sacrifice. 

Wherefore, although a ceremony is a memorial of Christ s 38 
death, nevertheless it alone is not the daily sacrifice ; but the 
memory itself is the daily sacrifice, i. e. preaching and faith, 
which truly believes that, by the death of Christ, God has been 
reconciled. A libation is required, i. e. the effect of preaching, 
in order that, being sprinkled by the Gospel with the blood of 
Christ, we may be sanctified, as those put to death and made 
alive. Oblations also are required, i. e. thanksgiving, confes 
sions and afflictions. 

^r g Thus the pharisaic opinion of the opus operatum being 39 
cast aside, let us understand that spiritual worship and a 



268 THE APOLOGY OF THE AUGSBURG CONFESSION. 

daily sacrifice of the heart are signified, because in the New 
Testament the substance of good things should be sought for/ 
/. e. the Holy Ghost, mortification and quickening. From 40 
these things it is sufficiently apparent that the type of the 
daily sacrifice testifies nothing against us, but rather for us; 
because we seek for all the parts signified by the daily sacrifice. 
The adversaries falsely imagine that the ceremony alone is sig 
nified, and not also the preaching of the Gospel, mortification 
and quickening of heart, etc. 

Now, therefore, good men will be able to judge readily that 41 
the complaint against us that we abolish the daily sacrifice, is 
most false. Experience shows what sort of tyrants 2 they are 
who hold power in the Church ; who under the pretext of re 
ligion assume to themselves the kingdom of the world, and 
who rule without concern for religion and the teaching of the 
Gospel; who wage war like kings of the world, and have in 
stituted new services in the Church. For in the Mass the 42 
adversaries retain only the ceremony, and publicly apply this 
to sacrilegious gain. Afterward they feign that this work, as 
applied on behalf of others, merits for them grace and all 
good things. In their sermons they do not teach the Gospel, 43 
they do not console consciences, they do not show that sins are 
freely remitted for Christ s sake ; but they set forth the wor 
ship of saints, human satisfactions, human traditions, and by 
these they affirm that men are justified before God. And al 
though some of these traditions are manifestly godless, never 
theless they defend them by violence. If any preachers wish 
to be regarded more learned, they treat of philosophical ques 
tions, which neither the people nor even those who propose 
them understand. Lastly, those who are more tolerable teach 
the Law, and say nothing concerning the righteousness of faith. 

TLe adversaries in the Confutation make a great ado con- 44 
cerni.jg the desolation of churches, viz. that the altars stand 
unad jrned, without candles and without images. These trifles 
they regard an ornament to churches. [Although it is not 
true ihat we abolish all such outward ornament; yet even if it 
were so, Daniel is not speaking of such things as are altogether 
external and do not belong to the Christian Church, but means, 
etc.] A far different desolation Daniel means (11 : 31 ; 12 : 11), 45 
2^g viz. ignorance of the Gospel. For the people, over 
whelmed by the multitude and variety of traditions and 
opinions, were in no way able to embrace the sum of Christian 
iloctrire. [For the adversaries preach mostly of human ordi- 



1 Col. 2 : 17. 

1 AnUochi, with evident reference to Antiochiw Epiphanes. See 1 Mace 
\ 57; lAan. 11:81. 



Cn. XII., ART. XXIV. THE MASS. 269 

nances, whereby consciences are led from Christ to confidence 
in their own works.] For who of the people ever understood 46 
the doctrine of repentance, of which the adversaries treat? 
And yet this is the chief topic of Christian doctrine. 

Consciences were tormented by the enumeration of offences, 
-and by satisfactions. Of faith, by which we freely receive the 
remission of sins, no mention whatever was made by the adver 
saries. Concerning the exercises of faith, struggling with de 
spair, and the free remission of sins for Christ s sake, all the 
books and all the sermons of the adversaries were silent. To 47 
these, the horrible profanation of the masses, and many other 
godless services in the churches, were added. This is the 
desolation which Daniel describes. 

On the contrary, by the favor of God, the priests among us 48 
attend to the ministry of the Word, teach the Gospel concern 
ing the blessings of Christ, and show that the remission of sins 
occurs freely for Christ s sake. This doctrine brings sure con 
solation to consciences. The doctrine of good works which 
God commands is also added. The worth and use of the sac 
raments are declared. 

But if the use of the sacrament would be the daily sacrifice, 49 
nevertheless we would retain it rather than the adversaries ; 
because with them priests hired for pay use the sacrament. 
With us the use is more frequent and more sacred. For the 
people use it, but after having first been instructed and exam 
ined. For men are taught concerning the true use of the sac 
rament, that it was instituted for the purpose of being a seal 
and testimony of the free remission of sins, and that it accord 
ingly ought to admonish alarmed consciences to be truly con 
fident and believe that their sins are freely remitted. Since, 
therefore, we retain both the preaching of the Gospel and the 
lawful use of the sacrament, the daily sacrifice remains with us. 
2Q And if we must speak of the outward form, attendance 50 

upon church is better with us than with the adversaries. 
For the audiences are held by useful and clear sermons. But 
neither the people nor the teachers have understood the doc 
trine of the adversaries. [But our adversaries preach their 
people out of the churches ; for they teach nothing of the 
necessary parts of Christian doctrine ; they narrate the legends 
of saints and other fables.] And the true a lornment of tl.3 i 
churches is godly, useful and clear doctrine, the devout use of 
the sacraments, ardent prayer and the like. Candles, golden 
vessels [tapers, altar-cloths, images] and similar adornments 
are becoming, but they are not the adornment that properly 
belongs to the Church. But if the adversaries make worship 
consist in such matters, and not in the preaching of the Gospel, 
in faith and the conflicts of faith, they are to be numbered 



270 THE APOLOGY OF THE AUGSBURG CONFESSION. 

among those whom Daniel describes as worshipping their God 
with gold and silver [Dan. 11 : 38]. 

They quote also from the Epistle to the Hebrews (5 : 1) : 53 
"Every high priest taken from among men is ordained for 
men in things pertaining to God, that he may offer both gifts 
and sacrifices for sins." Hence they conclude that since in the 
New Testament there are high priests and priests, it follows 
that there is also a sacrifice for sins. This topic particularly 
affects the unlearned, especially when the pomp of the priest 
hood and the sacrifices of the Old Testament are spread before 
the eyes. This resemblance deceives the ignorant, so that they 
judge that, according to the same manner, a ceremonial ought 
to exist among us which should be applied on behalf of the sins 
of others, just as in the Old Testament. Neither is the service 
of the masses and the rest of the polity of the Pope anything 
else than affectation for the Levitical polity as misunderstood. 

And although our belief has its chief testimonies in the 53 
Epistle to the Hebrews, nevertheless the adversaries pervert 
against us passages wrested from this Epistle, as in this very 
passage, where it is said that every high priest is ordained to 
offer sacrifices for sins. Scripture itself immediately adds that 
Christ is high priest (Heb. 5 : 5, 6, 10). The preceding words 
speak of the Levitical priesthood, and signify that the Leviti 
cal priesthood was an image of the priesthood of Christ. For 
og-i the Levitical sacrifices for sins did not merit the remis 
sion of sins before God ; they were only an image of the 
sacrifice of Christ, which was to be the one propitiatory sacri 
fice, as we have above said. Therefore the Epistle is occupied 54 
to a great extent with the topic, that the ancient priesthood and 
the ancient sacrifices were instituted not for the purpose of mer 
iting the remission of sins before God or reconciliation, but 
only to signify that there would be a sacrifice of Christ alone. 
For in the Old Testament it was necessary for saints to be jus- 55 
tified by faith derived from the promise of the remission of 
sins that was to be granted for Christ s sake, just as saints are 
also justified in the New Testament. From the beginning of 
the world it was necessary for all saints to believe that an offer 
ing and satisfaction for sins was to be made by Christ, who was 
promised, as Isaiah teaches (53 : 10) : " When thou shalt make 
his soul an offering for sin." 

Since, therefore, in the Old Testament, sacrifices did not 5^ 
merit reconciliation, unless by a figure (for thfy merited civil 
reconciliation), but signified that a sacrifice wov.id come ; it fol 
lows that Christ is the only sacrifice applied on behalf of the 
sins of others. Therefore, in the New Testament no sacrifice 
is left to be applied for the sins of others, excopt the one sacri 
fice of Chris/, upon the cr >ss 



CH. XH., ART. XXIV. THE MASS. 271 

They * altogether err who imagine that Levitical sacrifices 57 
merited the remission of sins before God, and, by this example 
in addition to the death of Christ, require in the New Testa 
ment sacrifices that are to be applied on behalf of others. This 
imagination absolutely destroys the merit of Christ s passion 
and the righteousness of faith, and corrupts the doctrine of the 
Old and New Testaments, and, instead of Christ, makes for us 
other mediators and propitiators out of the priests and sacri- 
ficers, who daily sell their work in the churches. 

Wherefore, if any one would thus infer that in the New 58 
Testament a priest is needed to make offering for sins, this 
must be conceded only of Christ. And the entire Epistle to 
the Hebrews confirms this explanation. And if, in addition to 
the death of Christ, we were to seek for any other satisfaction 
to be applied for the sins of others and to reconcile God, this 
would be nothing more than to make other mediators in addi 
tion to Christ. Again, as the priesthood of the New Testa- 59 
ment is the ministry of the Spirit, as Paul teaches (2 Cor. 3 : 6), 
it has the sacrifice alone of Christ, which is satisfactory and 
applied for the sins of others. Besides it has no sacrifices like 
the Levitical, which could be applied ex opere operato on behalf 
2fi2 ^ ^ ners > but it tenders to others the Gospel and the sac- 

raments, that, by means of these, they may conceive faith 
and the Holy Ghost, and be mortified and quickened, because 
the ministry of the Spirit conflicts with the application of an 
opus operatum. For the ministry of the Spirit is that through 
which the Holy Ghost is efficacious in hearts ; and therefore 
this ministry is profitable to others, when it is efficacious in 
them, and regenerates and quickens them. This does not occur 
by the application ex opere operato of the work of another on 
behalf of others. 

We have shown the reason why the Mass does not justify 60 
ex opere operato, and why, when applied on behalf of others, 
it does not merit remission, because both conflict with the 
righteousness of faith. For it is impossible that remission of 
sins should occur, and the terrors of death and sin be overcome 
by any work or anything, unless by faith in Christ, according 
to Rom. 5:1: " Being justified by faith, we have peace." 

In addition, we have shown that the Scriptures, which are 61 
cited against us, in no way favor the godless opinion of the 
adversaries concerning the opus operatum. All good men 
among all nations can judge this. Wherefore the error of 6j 
Thomas is to be rejected, who wrote : " That the body of the 
Lord, once offered on the cross for original debt, is continually 
offered for daily offences on the altar, in order that, in this, the 

1 Germ, omits this $. 



272 THE APOLOGY OF THE AUGSBUEG CONFESSION. 

Church might have a service whereby to reconcile God to her 
self." The other common errors are also to be rejected, as that 63 
the Mass ex opere operate confers grace upon one employing it. 
Likewise thai when applied for others, even for such wicked 
persons as do not interpose an obstacle, it merits for them the 
remission of sins, of guilt and punishment. All these things 
are false and godless, and lately invented by unlearned monks, 
and obscure tho glory of Christ s passion and the righteousness 
of faith. 

And from these errors infinite others sprang, as that the 64 
masses avail when applied for many, just as much as when 
applied individually. 1 The sophists have particular degrees of 
merit, just as money-changers have grades of weight in gold or 
silver. Besides they sell the Mass, as a price for obtaining 
what each one seeks : to merchants, that business may be pros 
perous ; to hunters, that hunting may be successful : and infi 
nite other things. Lastly, they transfer it also to the dead ; by 
the application of the sacrament they liberate souls from the 
pains of purgatory, although, without faith, the Mass is of 
service not even to the living. Neither are the adversaries 65 
able to produce even one syllable from the Scriptures in defence 
of these fables which they teach with great authority in the 
Church, neither do they have the testimonies of the ancient 
Church, nor of the Fathers. 

263 B. What the Fathers thought concerning Sacrifice. 

And since we have explained the passages of Scripture which 66 
are cited against us, we must reply also concerning the Fathers. 
We are not ignorant that the Mass is called by the Fathers a 
sacrifice ; but they do not mean that the Mass confers grace ex 
opere operato, and that, when applied on behalf of others, it 
merits for them the remission of sins, of guilt and punishment. 
Where are such wonderful stories to be found in the Fathers ? 
But they openly testify that they are speaking of thanksgiv 
ing. 2 Accordingly they call it a eucharist. We have said 
above, however, that a eucharistic sacrifice does not merit recon 
ciliation, but is made by those who have been reconciled, just as 
afflictions do not merit reconciliation, but are eucharistic sacri 
fices when those who have been reconciled sustain them. 

And this reply in general to the sayings of the Fathers de- 6] 
fends us sufficiently against the adversaries. For it is certain 
that these figments concerning the merit of the opus operatum 
never are found in the Fathers. But in order that the whole 
may be the better seen, we will also state those things con- 



* Cf. Augsburg Conf., xxiv. : 23. Of. Apology, Art. xxiv. : 29, p. 254 



CH. XII., ART. XXIV. THE MASS. 273 

eerning the use of the sacrament which actually harmonize 
with the Fathers and Scripture. 

C. Of the use of the Sacrament, and of Sacrifice. 

Some clever men imagine that the Lord s Supper was insti- 68 
tuted for two reasons. First, that it might be a mark and tes 
timony of profession, just as a particular shape of hood is the 
sign of a particular profession. Then they think that such a 
mark was especially pleasing to Christ, viz. a feast to signify 
mutual union and friendship among Christians, because ban 
quets are signs of covenant and friendship. But this opinion 
relates to the outward life ; neither does it show the chief use 
of the things delivered by God ; it speaks only of the exercise 
on* of love, which men, however profane and worldly, under 
stand ; it does not speak of faith, the nature of which few 
understand. 

The sacraments are signs of God s will toward us, and not6q 
merely signs of men among each other ; and they are right in 
defining that sacraments in the New Testament are signs of 
grace. And because in a sacrament there are two things, a 
sign and the Word ; the Word, in the New Testament, is the 
promise of grace added. The promise of the New Testament 
is the promise of the remission of sins, as the text (Luke 22 : 
19) says : " This is my body which is given for you. This cup 
is the New Testament in my blood, which is shed for many for 
the remission of sins." Therefore the Word offers the rerais-;o 
sion of sins. And a ceremony is as it were a picture or "deal," 
as Paul (Rom. 4: 11) calls it, of the Word, making known 
the promise. Therefore, just as the promise is useless unless 
it be received in faith, so a ceremony is useless unless su^h faith 
be added as is truly confident that the remission of sin8 is here 
offered. And this faith encourages contrite minds. And just 
as the Word has been given in order to excite thits faith, so 
the sacrament has been instituted, in order that the outward 
appearance meeting the eyes might move the heart to believe 
[and strengthen faith]. For through these, viz. through Word 
and sacrament, the Holy Ghost works. 

And such use of the sacrament, in which faith quickens ter-7i 
riiied hearts, is a service of the New Testament ; because the 
New Testament requires spiritual dispositions, mortification and 
quickening. [For according to the New Testament the high 
est service of God is rendered inwardly in the heart.] And for 
this use Christ instituted it, since he commanded them thus to 
do in remembrance of him. For to remember Christ is not 71 
the idle celebration of a show, or one instituted for the sake of 
example, as the memory of Hercules or Ulysses is celebrated 
I 



274 THE APOLOGY OF THE AUGSBUEG CONFESSION. 

in tragedies ; but it is to remember the benefits of Christ and 
receive them by faith, so as by them to be quickened. The 
Psalm (111 : 4, 5) accordingly says : " He hath made his won 
derful works to be remembered : the Lord is gracious and full 
of compassion. He hath given meat unto them that fear him." 
For it signifies that the will and mercy of God should be dis 
cerned in the ceremony. But faith which apprehends mercy 73 
o fi r quickens. And this is the principal use of the sacrament, 

* in which it is apparent who are fit for the sacrament, viz. 
terrified consciences, and how they ought to use them. 

The sacrifice [thank-offering or thanksgiving] also is added. 74 
For there are several ends for one object*. After conscience en 
couraged by faith has perceived from what terrors it is freed, 
then indeed it fervently gives thanks for the benefit and pas 
sion of Christ, and uses the ceremony itself to the praise of 
God ; in order by this obedience to show its gratitude ; and 
testifies that it holds in high esteem the gifts of God. Thus 
the ceremony becomes a sacrifice of praise. 

And the Fathers indeed speak of a twofold effect, of the 7 5 
comfort of consciences, and of thanksgiving or praise. The 
former of these effects pertains to the nature [the right use] 
of the sacrament; the latter pertains to the sacrifice. Of 
consolation Ambrose says: "Go to him and be absolved, be 
cause he is the remission of sins. Do you ask who he is? 
Hear him himself saying (John 6 : 35) : I am the bread of 
life ; he that comoth to me shall never hunger; and he that be- 
lieveth on me shall never thirst/ " This passage testifies that 
in the sacrament the remission of sins is offered ; it also testi 
fies that this ought to be received in faith. Infinite testimonies 
to this effect are found in the Fathers, all of which the adver 
saries pervert to the opus operatum, and to a work to be applied 
on behalf of others ; although the Fathers clearly require faith, 
and speak of the consolation belonging to every one, and not 
of the application. 

Besides these, expressions are also found concerning thanks- 76 
giving; as it is most beautifully said by Cyprian concerning 
those communing in a godly way. " Piety," says he, " in thank 
ing the Bestower of such abundant blessing, makes a distinc 
tion between what has been given and what has been forgiven, 
i. e. piety regards both what has been given and what has been 
forgiven, i. e. it compares the greatness of God s blessings and 
the greatness of our evils, sin and death, with each other, and 
gives thanks, etc. And hence the term eucharist arose in the 
Church. Nor indeed is the ceremony itself of thanksgiving to 75 
be applied ex opere operate on behalf of others, in order to 
nnn merit for them the remission of sins, etc., in order to liber 
ate the souls of the dead. These things conflict with the 



CH. XII., ART. XXIV. THE MASS. 27ft 

righteousness of faith ; as though, without faith, a ceremony 
can profit either the one performing it or others. 

D. Of the Term Mass. 1 

The adversaries also refer us to philology. From the names 78 
of the Mass they derive arguments which do not require a long 
discussion. For even though the Mass be called a sacrifice, it 
does not follow that it must confer grace ex opere operate, or, 
when applied on behalf of others, merit for them the remission 
of sins, etc. Asiroupyia, they say, signifies a sacrifice, and the 79 
Greeks call the Mass, liturgy. Why do they here omit the old 
appellation synaxis, 2 which shows that the Mass was formerly the 
communion of many ? But let us speak of the word u liturgy." 80 
This word does not properly signify a sacrifice, but rather the 
public ministry, and agrees aptly with our belief, viz. that the 
minister who consecrates tenders the body and blood of the 
Lord to the rest of the people, just as the minister who preaches 
tenders the Gospel to the people, as Paul says (1 Cor. 4:1): 
" Let a man so account of us, as of the ministers of Christ, and 
stewards of the mysteries of God," i. e. of the Gospel and the 
sacraments. And 2 Cor. 5 : 20 : " We are ambassadors for 
Christ, as though God did beseech you by us; we pray you 
in Christ s stead, be ye reconciled to God." Thus the term 81 
hcToupyia agrees aptly with the ministry. For it is an old 
word, ordinarily employed in public civil administrations, and 
signified to the Greeks public burdens, as tribute, the expense 
of equipping a fleet, or similar things, as the oration of Demos 
thenes, " For Leptines," testifies, all of which is occupied with 
the discussion of public duties and immunities: <Pijffee ds 
dualoi>z rtvaz dvOpcoTtoix; ebpofjLSvo JS dreXecav ixdedoxsvat rc 
hiTOOpyias, i. e. he will say that some unworthy men having 
found an immunity have withdrawn from public burdens. And 
thus they spake in the time of the Romans, as the rescript of 
Pertinax, De jure immunitatis, 1. Semper, shows : El xat /J.TJ 
icaaow X&roupyt&v rouz narlpa^ 6 TO>V TSXVCOV dptdfjib^ dvetTae, 
even though the number of children does not liberate parents 
from all public burdens. And the Commentary upon Demos 
thenes states that htroupyia is a kind of tribute, the expense of 
the games, the expense of equipping vessels, of attending to 
the gymnasia and similar public offices. And Paul in 2 Cor. 8a 
9 : 12 applies it to a collection. The taking of the collection 
not only supplies those things which are wanting to the saints, 
but also causes them to give more thanks abundantly to God, 

1 German treats what follows very briefly. 
1 Of. Apology, xxiv., $ 8, p. 249. 



276 THE APOLOGY OF THE AUGSBUKG CONFESSION. 



etc. And in Phil, 2 : 25 he calls Epaphroditus a 
one " who ministered to my wants," where assuredly a sacrificer 
cannot be understood. But there is no need of more testimo- 83 
nies, since examples are everywhere obvious to those reading 
tlie Greek writers, in whom hfcoupyia is employed for public 
civil burdens or ministries. And on account of the diphthong, 
grammarians do not derive it from hry, which signifies prayers, 
but from public goods, which they call ^?Va, so ^hat feiioopyea) 
means, I attend to, I administer public goods. 

Ridiculous is the inference that in the Holy Scriptures mention 84 
is made of an altar, and therefore the Mass must be a sacrifice ; 
since the figure of an altar is referred to by Paul only by way of 
comparison. And they fabricate that the Mass ha? been so called 85 
from H31D, an altar. What need is there of an etymology so 
far fetched, unless it be to show their knowledge of the Hebrew 
language ? What need is there to seek the etymology from a 
distance, when the term Mass is found in Deut. 1 6 : 10, where 
it signifies the collections or gifts of the people, noft the offering 
of the priest. For individuals coming to the celebration of the 
Passover were obliged to bring some gift as a conti ibution. In 86 
the beginning the Christians also retained this custom. Com 
ing together, they brought bread, wine and other tHngs, as the 
Canons of the Apostles testify. Thence a part was %ken to be 
consecrated ; the rest was distributed to the poor. With this 
custom they also retained Mass as the name of the contribu 
tions. And on account of such contributions it appears also 
that the Mass was elsewhere called dydn^j unless any one pre 
fer that it be so called on account of the common feast. But 87 
let us omit these trifles. For it ridiculous that the adversaries 
should produce such trifling conjectures concerning a matter 
of such great importance. For although the Mass is called an 
offering, in what does the term favor the dreams concent ug the 
opus operatum, and the application which, they imagine, merits 
for others the remission of sins ? And it can be called an of 
fering for the reason that prayers, thanksgivings and the cutire 
worship are there offered, as it is also called a eucharist. But 
neither ceremonies nor prayers profit ex opere operate without 
faith. Although we are disputing here not concerning prayevs, 
but particularly concerning the Lord s Supper. 
2gy The Greek canon says also many things concerning thr W 

offering, but it shows plainly that it is not speaking prop 
erly of the body and blood of the Lord, but of the whole ser 
vice, of prayers and thanksgivings. For it says thus: Kai 
noiyaov fyac diou<; yeveadat TOU xpoayepetv aot Sefoetc xat 
ixeaiac xae Ooaias dvat/tdxTouz bnsp Travroc Xaou. When this 
is rightly understood it gives no offence. For it prays that 
u we be made worthy to offer prayers and supplications and 



CH m., ART. XXIV. THE MASS. 277 

bloodless sacrifices for the people." For he calls even prayers 
bloodless sacrifices. Just as also a little afterward : Ert 
npoffyepofjtlv ffoe try koytxrjV ra JTTjV xae d.vaifjLa.xTOV karptlav, 
" we offer," he says, " this reasonable and bloodless service." 
For they explain this inaptly who prefer that a reasonable sac 
rifice be here interpreted, and transfer it to the very body of 
Christ, although the canon speaks of the entire worship, and 
in opposition to the opus operatum Paul has spoken of hoytxrj 
larpsia [reasonable service], viz. of the worship of the mind, 
of fear, of faith, of prayer, of thanksgiving, etc. Some think 
that Missa comes not from the Hebrew, but that it is equivalent 
to RemissiOj i. e. the forgiveness of sins. For when they had 
communed, it was said : lie missa est, Depart, ye have forgive 
ness of sins. And that this is so they infer from the fact that 
among the Greeks it was the custom to say Aaots dyefftz, which 
is equivalent to, It is forgiven them. If this were so it would 
be an excellent idea ; for in this ceremony the forgiveness of 
sins would always be preached and proclaimed ; yet whatever 
the word Missa may mean, helps this matter but little. 

E. Of the Mass for the Dead. 

Our adversaries have no testimonies and no command from 39 
Scripture for defending the application of a ceremony for liberat 
ing the souls of the dead ; although from this they derive infinite 
revenue. Nor indeed is it a light sin to establish such services 
in the Church without the command of God and without the 
example of Scripture, and to transfer to the dead the Lord s 
Supper, which was instituted for commemoration and preach 
ing among the living [for the purpose of strengthening the 
faith of those who use the ceremony]. This is to violate the 
Second Commandment, by abusing God s name. 

For, in the first place, it is a dishonor to the Gospel to hold 
that a ceremony ex opere operato without faith is a sacrifice 
reconciling God, and making satisfaction for sins. It is a hor- 
9RR rible assertion to ascribe as much to the work of a priest 
as to the death of Christ. Again, sin and death cannot 
be overcome unless by faith in Christ, as Paul teaches (Rom. 
5:1): " Being justified by faith, we hare peace with God," 
and therefore the punishment of purgatory cannot be overcome 
by the application of the work of another. 

Now we will omit the sort of testimonies concerning purga- <jc 
tory that the adversaries have ; the nature of the punishment 
they regard as belonging to purgatory ; the kind of arguments 
whereby the doctrine of satisfactions is supported ; all of which 
we have shown above to be most vain. We will only present 
this in opposition : It is certain that the Lord s Supper was in- 



278 THE APOLOGY OF THE AUGSBUKG CONFESSION. 

stituted on account of the remission of guilt. For it offers the 
remission of sins where it is necessary that guilt be truly un 
derstood. And nevertheless it does not make satisfaction for 
guilt; otherwise the Mass would be equal to the death of 
Christ. Neither can the remission of guilt be received in any 
other way than by faith. Therefore the Mass is not satisfac 
tion, but a promise and sacrament that require faith. 

And indeed it is necessary that all godly persons be affected 91 
with the most bitter grief, if they consider that the Mass has 
been in great part transferred to the dead and to satisfactions 
for punishments. This is to banish the daily sacrifice from the 
Church, this is the kingdom of Antiochus, who transferred the 
most salutary promises concerning the remission of guilt and 
3oncerning faith to the most vain opinions concerning satisfac 
tions, i. e. to defile the Gospel, to corrupt the use of the sacra 
ments. These are the persons whom Paul has said (1 Cor. 
11 :27) to be "guilty of the body and blood of the Lord," 
who have suppressed the doctrine concerning faith and the re 
mission of sins, and, under the pretext of satisfactions, have 
devoted the body and blood of the Lord to sacrilegious gain. 
And they will at some time pay the penalty for this sacrilege. 
Wherefore we and all godly consciences should be on our guard 
against approving the abuses of the adversaries. 

But let us return to the case. Since ex opere operate without 92 
ogQ faith the Mass is not a satisfaction ; it follows that the 
application on behalf of the dead is useless. Nor is there 
need here of a longer discussion. For it is evident that these 
applications on behalf of the dead have no testimonies from 
the Scriptures. Neither is it safe, without the authority of 
Scripture, to institute services in the Church. And if it will 
at any time be necessary, we will speak at greater length con 
cerning this entire subject. For why do we now contend with 
adversaries who understand neither what a sacrifice, nor what 
a sacrament, nor what remission of sins, nor what faith, is ? 

Neither does the Greek canon apply the offering as a satis- 93 
faction for the dead, because it applies it equally for all the 
blessed patriarchs, prophets, apostles. It appears therefore that 
the Greeks make an offering as thanksgiving, and do not apply 
it as satisfaction for punishments. [For of course it is not their 
intention to deliver the prophets and apostles from purgatory, 
but only to offer up thanks along and together with them for 
the exalted eternal blessings that have been given to them and 
us.] Although 1 they also speak not of the offering alone of 
the body and blood of the Lord, but of the other parts of the 
Mass, viz. prayers and thanksgiving. For after the consecra- 

1 Germ, omits to end of \ 95. 



CH XII., ART. XXIV. THE MASS. 279 

tion, they pray that it may profit those who partake of it ; they 
d 3 not speak of others. Then they add : *Erc Ttpoafpspopev 
ffoe Tyv Xoyixyv Tavryv ^arpelav bnep raw lv xiarec dvaxauffaf^vcov 
xponatopcov, TtoLTspwv, liar pcap^ojv, TtpopyT&u, dnoaTohou, etc. 
[Yet we offer to you this reasonable service for those having 
departed in faith, forefathers, fathers, patriarchs, prophets, 
apostles, etc."] But reasonable service does not signify the of 
fering itse^ but prayers and all things which are there trans 
acted. As ndeed the adversaries cite the Fathers concerning 94 
the offering for the dead, we know that the ancients speak of 
prayer for the dead, which we do not prohibit; but we disap 
prove of the application ex opere operato of the Lord s Supper 
on behalf of the dead. Neither do the ancients favor the ad 
versaries concerning the opus operation. And although they 
have the testimonies especially of Gregory or the moderns, we 
oppose to them the most clear and certain Scriptures. And 95 
there is a great diversity among the Fathers. They were 
men, and could err and be deceived. Although if they would 
now become alive again, and would see their sayings assigned 
as pretexts for the notorious falsehoods which the adversaries 
teach concerning the opus operatum, they would interpret them 
selves far differently. 

The adversaries also falsely cite against us the condemnation 96 
of ^Erius, who they say was condemned for the reason that he 
denied that in the Mass an offering is made for the living and 
the dead. They frequently use this dexterous turn, cite the 
ancient heresies, and falsely compare our cause with these in or 
der by this comparison to crush us. Epiphanius testifies that 
.ZErius held that prayers for the dead are useless. With this 
he finds fault. Neither do we favor .ZErius, but we on our part 
are contending with you who are defending a heresy manifestly 
conflicting with the prophets, apostles and holy Fathers, viz. 
that the Mass justifies ex opere operato, that it merits the re 
mission of guilt and punishment even for the unjust, to whom 
it is applied, if they dp not present an obstacle. Of these 
pernicious errors, which detract from the glory of Christ s pas 
sion, and entirely overthrow the doctrine concerning the right 
eousness of faith, we disapprove. There was a similar persua- 97 
sion of the godless in the Law, viz. that they merited the 
27Q remission of sins, not freely by faith, but through sacri 
fices ex opere operato. Therefore they increased these 
services and sacrifices, instituted the worship of Baal in Israel, 
and even sacrificed in the groves in Judah. Wherefore the 
prophets condemn this opinion, and wage war not only with the 
worshippers of Baal, but also with other priests who, with this 
godless opinion, made sacrifices ordained by God. But this 
opinion inheres in the world, and always will inhere, viz. that 



280 THE APOLOGY OF THE AUGSBURG CONFESSION. 

services and sacrifices are propitiations. Carnal men cannot 
endure that to the sacrifice alone of Christ the honor be as 
cribed that it is a propitiation, because they do not understand 
the righteousness of faith, but ascribe equal honor to the rest of 
the services and sacrifices. Just as, therefore, among the godless 98 
priests in Judah a false opinion concerning sacrifices inhered ; 
just as in Israel, Baalitic services continued, and, nevertheless, 
a Church of God was there which disapproved of godless ser 
vices ; so Baalitic worship inheres in the domain of the Pope, 
viz. the abuse of the Mass, which they apply, that, by it, they 
may msrit for the unrighteous the remission of guilt and pun 
ishment. [And yet as God still kept his Church, i. e. some 
saints, in Israel and Judah, so God still preserved his Church, 
i. e. some saints, under the Papacy, so that the Christian Church 
has not entirely perished.] And it seems that this Baalitic 
worship will endure as long as the reign of the Pope, until 
Christ will come to judge, and, by the glory of his advent, will 
destroy the reign of Antichrist. Meanwhile all who truly be 
lieve the Gospel [that they may truly honor God and have a 
constant comfort against sins ; for God has graciously caused 
his Gospel to shine, that we might be warned and saved] ought 
to condemn these wicked services, devised, contrary to God s 
command, in order to obscure the glory of Christ and the 
righteousness of faith. 

We have briefly said these things of the Mass in order that 99 
all good men in all parts of the world may be able to under 
stand that, with the greatest zeal, we maintain the dignity of 
the Mass, and show its true use, and that we have the most just 
reasons for dissenting from the adversaries. And we wish to 
admonish all good men not to aid the adversaries in the profa 
nation of the Mass, lest they may burden themselves with 
complicity in the sin of another. It is a great cause, and a 
great subject not inferior to the transaction of the prophet 
Elijah, who condemned the worship of Baal. We have pre 
sented a case of such importance with the greatest moderation, 
and now reply without casting any reproach. But if the ad 
versaries will compel us to collect all kinds of abuses of the 
Mass, the case will not be treated with such forbearance. 

CHAPTER XIII. 
ARTICLE XXVII. 

Of Monastic Vows. 
IN the town of Eisenach in Thuringia there was, to our 

PARALLEL PASSAGES. Augsburg Confession, Arts, xvi., xxvii ; Apology, Ait 
ivi.; Smalcald Articles, Part Hi., Arts, iii., xiv. Cf. Torgau Articles, xv. 



CH. XIII., ART. XXVII MONASTIC VOWS. 281 

knowledge, a monk, John Hilten, 1 who thirty, years ago was 
271 cast by his fraternity into prison, because he had protested 
against certain most notorious abuses. For we have seen 
his writings, from which it can be well understood what the 
nature of his doctrine was. And those who knew him testify 
that he was a mild old man, and serious indeed, but without 
moroseness. He predicted many things, some of which have 2 
thus far transpired, and others still seem to impend, which we 
do not wish to recite, lest it may be inferred that they are nar 
rated either from hatred toward one or from partiality to an 
other. But finally when, either on account of his age or the 
foulness of the prison, he fell into disease, he sent for the 
guardian, in order to tell him of his sickness ; and when the 
guardian, inflamed with pharisaic hatred, had begun to reprove 
the man harshly on account of his kind of doctrine which 
seemed to be injurious to the kitchen; then, passing by the 
mention of his sickness, he said with a sigh that he had borne 
these injuries patiently for Christ s sake, since he had indeed 
neither written nor taught anything which could overthrow the 
position of the monks, but had only protested again some well- 
known abuses. " But another one," he said, " will come in 3 
A. D. 1516, who will destroy you, neither will you be able to 
resist him." This very opinion concerning the downward ca 
reer of the power of the monks, and this number of years, his 
friends afterwards found also written by him in his Comment 
aries, 2 which he had left, concerning certain passages of Daniel. 
But although the issue will teach how much weight should be 4 
given to this declaration, yet there are other signs which 
threaten a change in the power of the monks, that are no less 
certain than oracles. For it is evident how much hypocrisy, 
ambition, avarice there is in the monasteries, how much igno 
rance and cruelty among all the unlearned, what vanity in their 
sermons and in devising continually new means of gaining 
money. And there are other faults, which we do not care 
about mentioning. Although there once were schools for 5 

1 Luther wrote on the margin of his copy : " I think that this man was 
still alive, or had only recently died, when I was beginning my education 
at Eisenach. For I remember that my host, Henry Schalden, made men 
tion of him compassionately, as though bound in prison. I was moreover 
fourteen or fifteen years of age. The same Henry Schalden was likewise 
very intimate with the Minorites, and together with his entire family wna 
almost their captive and slave." Concerning Hilten, see LCESCHER, JRefor- 
mationsacta, I., p. 148 sq. 

* Commentar. on the Apocalypse and the text of Daniel, in so far as it 
agrees with the Apocalypse or supplies it. Some quotations are mads 
from this book in MELCH. ADAMI, Vitce Theologorum, p. 2 sq. 
36 



282 THE APOLOGY OF THE AUGSBUKG CONFESSION 

Christian instruction, now they have degenerated as though 
from a golden to an iron age, or as the Platonic cube degene 
rates into bad harmonies, which Plato says brings destruction. 
All the* most wealthy monasteries support only an idle crowd, 
which gluttonizes upon the public alms of the Church. Christ, 6 
however, teaches concerning the salt that has lost its savor, 
that it should be cast out and be trodden under foot (Matt. 
5 : 13). Wherefore the monks by such morals are singing 
their own fate [requiem]. And now another sign is added, 7 
because they are, in many places, the instigators of the death 
of good men. These murders God undoubtedly will shortly 
avenge. Nor indeed do we find fault with all ; for we are of 8 
the opinion that there are here and there some good men in the 
monasteries, who judge moderately concerning human and fac 
titious services, as some writers call them, and who do not ap 
prove of the cruelty which the hypocrites among them exercise. 
o-o But we are now discussing the kind of doctrine which 9 

the composers of the Confutation are now defending, 
and not the question whether vows should be observed. For 
we hold that lawful vows ought to be observed ; but whether 
these services merit the remission of sins and justification; 
whether they are satisfactions for sins ; whether they are equal 
to baptism ; whether they are the observance of precepts and 
counsels; whether they are evangelical perfection; whether 
they have the merits of supererogation ; whether these merits 
when applied on behalf of others save them ; whether vows 
made with these opinions are lawful ; whether vows are lawful 
that are undertaken under the pretext of religion, merely for 
the sake of appetite and idleness ; whether those are truly vows 
that have been extorted either from the unwilling, or from 
those who on account of age were not able to judge concerning 
the kind of life, whom parents or friends thrust into the mon 
asteries, that they might be supported at the public expense 
without the loss of private patrimony ; whether vows are law 
ful that openly tend to an evil issue, either because on account 
of weakness they are not observed, or because those who are in 
these fraternities are compelled to approve and aid the abuses 
of the Mass, the godless worship of saints, and the counsels to 
rage against good men concerning such questions as these we 
are treating. And although we have said very many things in 10 
the Confession concerning such vows as even the canons of the 
popes condemn, nevertheless the adversaries command that all 
things which we have produced be rejected. For they have 
used these words. 

And it is worth while to hear how they pervert our reasons, 
and what they adduce to establish their own cause. Accord 
ingly we will briefly run over a few of our arguments, and, in 



CH. XIIL, ART. XXVII. MONASTIC VOWS. 

passing, explain away the sophistry of the adversaries in refer 
ence to them. Since, however, this entire case has been care 
fully and fully treated by Luther in the book to which he 
gave the title De Votis Monasticis, we wish here to consider 
that book as repeated. 

First, it is very certain that a vow is not lawful, by which he 1 1 
who vows thinks that he merits the remission of sins before 
070 God, or makes satisfaction before God for sins. For this 
opinion is a manifest insult to the Gospel, which teaches 
that the remission of sins is freely granted us for Christ s sake, 
as has been said above at some length. Therefore we have cor 
rectly quoted the declaration of Paul to the Galatians (Gal. 5:4): 
" Christ is become of no effect unto you, whosoever of you are 
justified by the Law ; ye are fallen from grace." Those who 
seek the remission of sins, not by faith in Christ, but by mo 
nastic works, detract from the honor of Christ, and crucify 
Christ afresh. But hear, hear how the composers of the Con 
futation escape in this place! They explain this passage of 12 
Paul only concerning the Law of Moses, and they add that the 
monks observe all things for Christ s sake, and endeavor to live 
the nearer the Gospel in order to merit eternal life. And they 
add a horrible peroration in these words: "Wherefore those 
things are wicked that are here alleged against monasticism." 
O Christ, how long wilt thou bear these reproaches with which 13 
our enemies treat thy Gospel ? We have said in the Confession 1 
that the remission of sins is received freely for Christ s sake 
through faith. If this is not the very voice of the Gospel, if 
it is not the judgment of the eternal Father, which thou who 
art in the bosom of the Father hast revealed to the world, we 
are justly blamed. But thy death is a witness, thy resurrec 
tion is a witness, the Holy Ghost is a witness, thy entire Church 
is a witness, that it is truly the judgment of the Gospel that 
we obtain remission of sins, not on account of our merits, but 
on account of thee, through faith. 

When Paul denies that, by the Law of Moses, men merit 1 4 
the remission of sins, much more does he withdraw this praise 
from human traditions; and this (Col. 2:16) clearly testifies. 
If the Law of Moses, which was divinely revealed, did not 
merit the remission of sins, how much less do these silly ob 
servances [monasticism, rosaries, etc.], differing from the civil 
custom of life, merit the remission of sins! 

The adversaries feign that Paul abolishes the Law of Moses, 1 $ 
and that Christ succeeds in such a way that he does not freely 
grant the remission of sins, but on account of the works of 
other laws, if any are now devised. By this godless and fa- 

1 Augsburg Confession, iy., vi., xii. 



284 THE APOLOGY OF THE AUGSBUKG CONFESSION. 

n~A natical imagination, they bury the benefit of Christ. Then 16 

they feign that among those who observe this Law of 
Christ, the monks observe it more rigidly than others, on ac 
count of the hypocrisy of poverty, obedience and chastity, since 
indeed all things are full of dissembling. In the greatest 
abundance of all things they boast of poverty. Although no 
class of men has greater license than the monks, they boast of 
obedience. Of celibacy we do not like to speak ; how pure 
this is in most of those who desire to be continent, Gerson 
indicates. And how many of them desire to be continent? 

Of course, by this dissimulation, the monks live more strictly 17 
in accordance with the Gospel ! Christ has not succeeded 
Moses in such a way as on account of our works to remit sins, 
but so as to set his own merits and his own propitiation on our 
behalf over against God s wrath, that we may be freely for 
given. He who, indeed, in addition to Christ s propitiation, 
opposes his own merits to God s wrath, and on account of his 
own merits endeavors to obtain the remission of sins, whether 
he present the works of the Mosaic Law, or of the Decalogue, 
or of the rule of Benedict, or of the rule of Augustine, or of 
other rules, annuls the promise of Christ, has cast away Christ, 
and has fallen from grace. This is the belief of Paul. 

But, behold, most clement Emperor Charles, behold, ye i 
princes, behold, all ye ranks, how great is the impudence of the 
adversaries ! Although we have cited the declaration of Paul 
to this effect, they have written : " Wicked are those things that 
are here cited against monasticism." But what is more certain 19 
than that men obtain the remission of sins by faith for Christ s 
sake? And these wretches dare to call this a wicked opinion ! 
We do not at all doubt that if you had been admonished of 
this passage, you would have taken care that such blasphemy 
be removed from the Confutation. 

But since above it has been fully shown that the opinion is 20 
wicked, that we obtain the remission of sins on account of our 
works, we will be briefer on this topic. For the prudent reader 
will easily be able to reason thence that we do not merit the 
075 remission of sins by monastic works. Therefore this blas 
phemy also is in no way to be endured which is read in 
Thomas, that " the monastic profession is equal to baptism." l 
It is madness to make human tradition, which has neither God o 
command nor promise, equal to the ordinance of Christ, which 
has both the command and promise of God, which contains the 
covenant of grace and of eternal life. 

Secondly. Obedience, poverty and celibacy, if nevertheless the 21 
latter be not impure, are, as exercises, adiaphora. And, for this 

1 Of. Smalcald Articles, Art. xiv., p. 335. 



CH. XIII., ART. XXVII. MONASTIC VOWS. 28 

reason, the saints can use these without impiety, just as Bernard, 
Franciscus and other holy men used them. And they used 
them on account of bodily advantage, that they might have 
more leisure to teach and to perform other godly offices, and 
not that the works themselves are, by themselves, works that 
justify or merit eternal life. Finally, they belong to the class 
of which Paul says (1 Tim. 4:8): " Bodily exercise profiteth 
little." And it is credible that in some places there are also 2 
at present good men, who exercise the ministry of the Word, 
who use these observances without wicked opinions [without 
hypocrisy and with the understanding that they do not regard 
their monasticism as holiness]. But to hold that these observ- 23 
ances are services, on account of which they are accounted just 
before God, and through which they merit eternal life, conflicts 
with the Gospel concerning the righteousness of faith, which 
teaches that for Christ s sake righteousness and eternal life are 
granted us. It conflicts also with the saying of Christ (Matt. 
15:9): " In vain do they worship me, teaching for doctrines 
the commandments of men." It conflicts also with this state 
ment (Rom. 14 : 23) : " Whatsoever is not of faith, is sin." 
But how can they affirm that they are services which God ap 
proves as righteousness before him, when they have no testi 
mony of God s Word? 

But look at the impudence of the adversaries ! They not 24 
only teach that these observances are justifying services, but 
they add that these services are more perfect, i. e. meriting 
more the remission of sins and justification, than do other 
kinds of life [that they are states of perfection, i. e. holier and 
higher states than the rest, such as marriage, rulership]. And 
here many false and pernicious opinions concur. They imag 
ine that they observe precepts and counsels. Afterwards liberal 
men, when they dream that they have the merits of superero 
gation, sell these to others. All these things are full of phar- 2, 
o^g isaic vanity. For it is the height of impiety to hold that 
they satisfy the Decalogue in such a way that merits re 
main, while such precepts as these are accusing all the saints : 
"Thou shalt love the Lord thy God with all thine heart" 
GDeut. 6 : 5). Likewise : " Thou shalt not covet " (Rom. 7 : 7). 
[For as the First Commandment of God (" Thou shalt love the 
Lord thy God with all thy heart and with all thy soul and with 
all thy mind ") is higher than a man upon earth can compre 
hend, as it is the highest theology, from which all the prophets 
and all the apostles have drawn as from a spring their best and 
highest doctrines; yea, as it is such an exalted commandment, 
according to which alone all divine service, all honor to God, 
every offering, all thanksgiving in heaven and upon earth, 
must be regulated and judged, so that all divine service, high 



286 THE APOLCGY OF THE AUGSBURG CONFESSION. 

and precious and holy though it appear, if it be not in accord 
ance with this commandment is nothing but husks and shells 
without a kernel, yea nothing but filth and abomination before 
God ; which exalted commandment no saint whatever has per 
fectly fulfilled, so that even Noah and Abraham, David, Peter 
and Paul acknowledged themselves imperfect and sinners: it 
is an unheard-of, pharisaic, yea an actually diabolical pride, 
for a sordid barefooted monk or any similar godless hypocrite 
to say, yea preach and teach, that he has observed and fulfilled 
the holy high commandment so perfectly, and, according to the 
demands and will of God, has done so many good works, that 
merit even superabounds to him. Yea, dear hypocrites, if the 
holy Ten Commandments, and the exalted First Commandment 
of God were fulfilled just as the bread and remnants are put 
into the sack ! They are shameless hypocrites with whom the 
world is plagued in this last time.] The prophet says (Ps. 116 : 
11): "All men are liars," i. e. not thinking aright concerning 
God, not fearing God sufficiently, not believing him sufficiently. 
Wherefore the monks falsely boast that in the observance of a 
monastic life the commandments are fulfilled, and more is done 
than what is commanded [that their good works and several 
hundredweights of superfluous, superabundant holiness remain 
in store for them]. 

Again, this also is false, viz. that monastic observances are 20 
works of the counsels of the Gospel. For the Gospel does not 
advise concerning distinctions of clothing and meats and the 
renunciation of property. These are human traditions, con 
cerning all of which it has been said (1 Cor. 8:8): " Meat 
commendeth us not to God." Wherefore they are neither jus 
tifying services nor perfection ; yea when they are presented 
covered with these titles, they are mere doctrines of de 
mons. 

Virginity is recommended, but to those who have the gift, as 27 
has been said above. 1 It is, however, a most pernicious error 
to hold that evangelical perfection lies in human traditions. 
For thus the monks even of the Mohammedans would be able 
to boast that they have evangelical perfection. Neither does 
it lie in the observance of other things which are called adia- 
phora, but because the kingdom of God is righteousness and 
life in hearts (Rom. 14 : 17), perfection is growth in the fear 
of God, and in confidence in the mercy promised in Christ, 
and in devotion to one s calling ; just as Paul also describes 
277 perfection (2 Cor. 3 : 18) : " We are changed from glory 
to glory, even as by the Spirit of the Lord." He does not 
say: W3 are continually receiving another hood, or other san- 



1 Apology, Art. xxiii., 19, p. 239 



<JH. XIII., ART. XXVII. MONASTIC VOWS. 287 

dais, or other girdles. It is deplorable that, in the Church, 
such pharisaic, yea Mohammedan, expressions should be read 
and heard, as that the perfection of the Gospel, of the king 
dom of Christ, which is eternal life, should be placed in these 
foolish observances of vestments and of similar trifles. 

Now hear our Areopagites, as to what an unworthy declara- 28 
tion they have recorded in the Confutation. Thus they say : 
" It has been expressly declared in the Holy Scriptures that 
the monastic life, if maintained by a due observance, which by 
the grace of God any monks can maintain, merits eternal life ; 
and indeed Christ has promised this as much more abundant to 
those who have left home or brothers," etc. (Matt. 19 : 29). 
These are the words of the adversaries, in which it is first said 29 
most impudently that it is expressed in the Holy Scriptures 
that a monastic life merits eternal life. For where do the Holy 
Scriptures speak of a monastic life ? Thus the adversaries plead 
their case, thus men of no account quote the Scriptures. Al 
though no one is ignorant that the monastic life has recently 
been devised, nevertheless they cite the authority of Scripture, 
and say too that this their decree has been expressly declared in 
the Scriptures. 

Besides, they dishonor Christ when they say that, by monas- 30 
ticism, men merit eternal life. God has ascribed not even to 
his Law the honor that it should merit eternal life, as he clearly 
says in Ezek. 20 : 25 : "I gave them also statutes that were 
not good, and judgments whereby they should not live." In 31 
the first place, it is certain that a monastic life does not merit 
the remission of sins, but we obtain this by faith freely, as has 
above been said. Secondly, for Christ s sake, through mercy, 32 
eternal life is granted to those who by faith receive remission, 
and do not set their own merits over against God s judgment, 
as Bernard also says with very great force : l " It is necessary 
first of all to believe that you cannot have the remission of 
sins, unless by God s indulgence. Secondly, that you can 
have no good work whatever, unless he have given also this. 
o-->n Lastly, that you can merit eternal life by no works, unless 
this also be given freely." The rest that follows to the 
same effect we have above recited. Moreover, Bernard adds at 
the end : " Let no one deceive himself, because if he will reflect 
well, he will undoubtedly find that with ten thousand he can 
not meet Him [namely, God] who cometh against him with 
twenty thousand." Since, however, we do not merit the remis- 33 
sion of sins or eternal life by the works of the divine Law, but 
it is necessary to seek the mercy promised in Christ; much less 
is this honor of meriting the remission of sins or eternal life 

1 Apology, Art. xii., 73, p. 179. 



288 THE APOLOGY OF THE AUGSBURG CONFESSION. 

to be ascribed to monastic observances, since they are mere hu 
man traditions. 

Thus those who teach that the monastic life merits the re- 34 
mission of sins or eternal life, and transfer the confidence due 
Christ to these foolish observances, altogether suppress the 
Gospel concerning the free remission of sins and the promised 
mercy in Christ that is to be apprehended. Instead of Christ 
they worship their own hoods and their own sordidness. But 
since even they need mercy, they act wickedly in fabricating 
works of supererogation, and selling them [the superfluous 
part in heaven] to others. 

We speak the more briefly concerning these subjects, because 35 
from those things which we have said above concerning justifi 
cation, concerning repentance, concerning human traditions, it 
is sufficiently evident that monastic vows are not a price on 
amount of which the remission of sins and life eternal are 
gi anted. And since Christ calls traditions useless services, 1 
thsy are in no way evangelical perfection. 

But the adversaries cunningly wish to modify the common 36 
opinion concerning perfection. They say that a monastic life 
is i ot perfection, but that it is a state in which to acquire per 
fection. It is well said, and we remember that this correction 
is fc und in Gerson. For it is apparent that prudent men, of 
fend ed by these immoderate praises of monastic life, since they 
did not venture to remove entirely from it the praise of per 
fection, have added the correction that it is a state in which to 
acquire perfection. If we follow this, monasticism will be no 37 
270 more a state of perfection than the life of a farmer or 
mechanic. For these are also states in which to acquire 
perfection. For all men, in every vocation, ought to seek per 
fection, that is, to grow in the fear of God, in faith, in love to 
wards one s neighbor, and similar spiritual virtues. 

In the histories of the hermits there are examples of Anthony 3$ 
and of others which make the various spheres of life equal. 
It is written that when Anthony asked God to show him what 
progress he was making in this kind of life, a certain shoe 
maker in the city of Alexandria was indicated to him in a 
dream, to whom he should be compared. The next day An- 
thony came into the city, and went to the shoemaker in order to 
ascertain his exercises and gifts, and, having conversed with 
the man, heard nothing except that early in the morning he 
prayed in a few words for the entire state, and then attended to 
his trade. Here Anthony learned that justification is not to 
be ascribed to the kind of life which he had entered [what 
God had meant by the revelation ; for we are justified before 

1 Matt. 15:9. 



CH. XIII., ABT. XXVII. MONASTIC VOWS. 289 

God not through this or that life, but alone through faith in 
Christ]. 

But although the adversaries now moderate their praises 39 
concerning perfection, yet they actually think otherwise. For 
they sell merits, and apply them on behalf of others, under 
the pretext that they are observing precepts and counsels, on 
account of which they actually hold that they have superfluous 
merits. But what is it to arrogate to one s self perfection, if 
this be not? Again it has been laid down in the Confutation 
that the monks endeavor to live more nearly in accordance with 
the Gospel. Therefore it ascribes perfection to human tradi 
tions if they are living more nearly in accordance with the 
Gospel by not having property, being unmarried, and obeying 
the rule in clothing, meats and like trifles. 

Again the Confutation says that the monks merit eternal life 40 
the more abundantly, and quotes Scripture (Matt. 19 : 29) : 
" Every one that hath forsaken houses," etc., viz. that this 
claims perfection also for factitious religious rites. But this 
passage of Scripture in no way favors monastic life. For 
ngn Christ does not mean that to forsake parents, wife, breth 
ren, is a work that must be done because it merits the 
remission of sins and eternal life. Yea such a forsaking is 
cursed. For if any one forsake parents or wife, in order by 
this very work to merit the remission of sins or eternal lifr, 
this is done with dishonor to Christ. 

There is, moreover, a twofold forsaking. One occurs with- 4 
out a call, without God s command ; this Christ does not ap 
prove (Matt. 15:9). For the works chosen by us are useless 
services. But it appears the more clearly that Christ does not 
approve this flight from the fact that he speaks of forsaking 
wife and children. We know, however, that God s command 
ment forbids the forsaking of wife and children. The forsak 
ing which occurs by God s command is of a different kind, 
viz. when power or tyranny compels us either to depart or to 
deny the Gospel. Here we have the command that we should 
the rather bear injury, that we should rather suffer not only 
wealth, wife and children, but even life, to be taken from us. 
This forsaking Christ approves, and accordingly he adds : "For 
the Gospel s sake " (Mark 10 : 29), in order to signify that he 
is speaking not of those who do injury to wife and children, 
but who bear injury on account of the confession of the Gospel. 
For the Gospel s sake we ought even to forsake our body. 43 
Here it would be ridiculous to hold that it would be a service 
to God to kill one s self, and without God s command to leave 
the body. So too it is ridiculous to hold that it is a service to 
God without God s command to forsake possessions, friends, 
wife, children. 

37 



290 THE APOLOGY OF THE AUGSBUEG CONFESSION. 

Therefore it is evident that they wickedly distort Christ s 43 
word to a monastic life. Unless perhaps the declaration that 
they " receive a hundred-fold in this life " be in place here. 
For very many become monks not on account of the Gospel, 
but on account of sumptuous living and idleness, who find the 
most ample riches instead of slender patrimonies. But as the 44 
entire subject of monasticism is full of shams, so, by a false 
pretext, they quote testimonies of Scripture, and as a conse- 
juence they sin doubly, i. e. they deceive men, and that too 
nder the pretext of the divine name. 
9R1 Another passage is also cited concerning perfection 45 

(Matt. 19: 21): "If thou wilt be perfect, go and sell that 
thou hast, and give to the poor, and come and follow me." 1 
This passage has exercised many, who have imagined that it is 
perfection to cast away possessions and the control of property. 
Let us allow the philosophers to extol Aristippus, who cast a 46 
great weight of gold into the sea. [Cynics like Diogenes, who 
would have no house, but lay in a tub, may commend such 
heathenish holiness.] Such examples pertain in no way to 
Christian perfection. [Christian holiness consists in much 
higher matters than such hypocrisy.] The division, control 
and possession of property are civil ordinances, approved by 
God s Word in the commandment (Ex. 20 : 15) : "Thou shalt 
not steal." The abandonment of property has no command or 
advice in the Scriptures. 2 For evangelical poverty does not 
consist in the abandonment of property, but not to be avari 
cious, not to trust in wealth, just as David was poor in a most 
wealthy kingdom. 

Wherefore since the abandonment of property is merely 347 
human tradition, it is a useless service. Excessive also are the 
praises in the Extravagant? which says that the abdication 
of . the ownership of all things for God s sake is meritorious 
and holy and a way of perfection. And it is very dangerous to 
>xtol with such excessive praises a matter conflicting with polit- 
cal order. [When inexperienced people hear such commenda- 
ions, they conclude that it is unchristian to hold property ; 
whence then many errors and seditions follow ; through such 
commendations Miinzer was deceived, and thereby many Ana 
baptists were led astray.] But Christ here speaks of perfec- 48 

1 Luther wrote on the margin of his copy of the Apology : " Go, sell all 
things, but for the same reason for which they should be forsaken, i. e. 
for Christ s sake, not by one s own choice." 

* Luther on margin : " The poor in spirit are called blessed for the sanw 
reason as above." 

* Extravag. of John XXII., tit., xiv., cap. 5, where these words of Pop 
Nicholas III. are quoted from Lib. vi., Decretal 1. v., t. xii., c. 3. 



CH. XIII., ART. XXVII. MONASTIC VOWS. 291 

tion. Yea they do violence to the text who quote it mutilated. 
Perfection is in that which Christ adds : " Follow me." l The 49 
example of obedience in one s calling has been presented. And 
as callings are unlike [one is called to rulership, a second to be 
father of a family, a third to be a preacher] ; so this calling 
does not belong to all, 2 but pertains properly to that person 
with whom Christ there speaks, just as the call of David to the 
kingdom, and of Abraham to slay his son, are not to be imi 
tated by us. Callings are personal, 3 just as matters of business 
themselves vary with times and persons ; but the example of 
obedience is general. Perfection would have belonged to that 50 
young man if he had believed and obeyed this vocation. Thus 
perfection with us is that every one with true faith should obey 
his own calling. [Not that I should undertake a strange call 
ing for which I have not the commission or command of God.] 

Thirdly. In monastic vows chastity is promised. We have 51 
said above, however, concerning the marriage of priests, that 
the law of nature in men cannot be removed by vows or en 
actments. 4 And as all do not have the gift of continence, 
many because of weakness are unsuccessfully continent. Neith- 
ooo er indeed can any vows or any enactments abolish the com- 

mand of the Holy Ghost (1 Cor. 7:2): "To avoid forni 
cation, let every man have his own wife." Wherefore this 
vow is not lawful in those who do not have the gift of conti 
nence, but who are polluted on account of weakness. Con- 52 
cerning this entire topic enough has been said above, in regard 
to which indeed it is wonderful, since the dangers and scandals 
are occurring before the eyes, that the adversaries still defend 
their traditions contrary to the manifest command of God. 
Neither does the voice of Christ move them, who chides the 
Pharisees (Matt. 23 : 13 sq.), who made traditions contrary to 
God s command. 

Fourthly. Those who live in monasteries are released from 53 
their vows by such godless ceremonies, 5 as of the Mass applied 
on behalf of the dead for the sake of gain ; the worship of 
saints, in which the fault is twofold, both that the saints are 
put in Christ s place and that they are wickedly worshipped, 
just as the Dominicans invented the rosary of the Blessed 

1 Luther ddds : " /. e. Suffer with me." 

* Luther on margin : " Yea, it does not belong to all , because on ac 
count of Christ, it is public." 

* Luther on margin : " No." 

* Of. Apology xxiii., 7 sq., p. 237. 

* /. e. The fact that these godless services are maintained releases all 
godly men from the obligations they may have formerly made to devota 
themselves to a monastic life. Cf. last sentence, 58. 



292 THE APOLOGY OF THE AUGSBUKG CONFESSION. 

Virgin, which is mere idle talk, not less foolish than it is 
wicked, and nourishes the most vain presumption. Then, too, 
these very impieties are applied only for the sake of gain. 
Likewise, they neither hear nor teach the Gospel concerning 54 
the free remission of sins for Christ s sake, concerning the 
righteousness of faith, concerning true repentance, concerning 
works which have God s command. But they are occupied 
either in philosophic discussions or in the handing down of 
ceremonies that obscure Christ. 

We will not here speak of the entire service of ceremonies, 55 
of the lessons, singing and similar things which could be toler 
ated if they would be regarded as exercises, after the manner 
of lessons in the schools [and preaching], whose design is to 
teach the hearers, and, while teaching, to move some to fear or 
faith. But now they feign that these ceremonies are services 
of God, which merit the remission of sins for themselves and 
for others. For on this account they increase these ceremonies. 
But if they would undertake them in order to teach and exhort 
the hearers, brief and select lessons would be of more profit 
than these infinite babblings. Thus the entire monastic life is 56 
full of hypocrisy and false opinions [against the first and second 
commandments, against Christ]. To all these this danger also 
is added, that those who are in these fraternities are com 
pelled to assent to those persecuting the truth. There are, 
therefore, many important and forcible reasons which free 
good men from the obligation to this kind of life. 
ogo Lastly, the canons themselves release many, who either 57 

without judgment [before they have attained a proper age] 
have made vows when enticed by the arts of the monks, or 
have made vows under compulsion by friends. Such vows not 
even the canons declare to be vows. From all these considera 
tions it is apparent that there are very many reasons which 
teach that monastic vows such as have hitherto been made are 
not vows ; and for this reason a sphere of life full of hypoc 
risy and false opinions can be safely deserted. 

Here they present an objection derived from the Law con- 5* 
cerning the Nazarite (Num. 6 : 2 sq.). But the Nazarites did 
not take upon themselves their vows, with the opinions which, 
we have hitherto said, we censure in the vows of the monks. 
The rite of the Nazarites was an exercise [a bodily exercise 
with fasting and certain kinds of food] or declaration of 
faith before men, and did not merit the remission of sins 
before God, did not justify before God. [For they sought 
this elsewhere, viz. in the promise of the blessed Set d.] Again, 
just as circumcision or the slaying of victims would not be a 
service of God now, so the rite of the Nazarites ought not to 
be presented now as a service, but it ought to be judged simply 



OH. XIII., ART. XXVII. MONASTIC VO"WS. 293 

as an adiaphoron. It is not right to compare raonasticism, de 
vised, without God s Word, as a service which should merit 
the remission of sins and justification, with the rite of the 
Nazarites, which had God s Word, and was not delivered for 
the purpose of meriting the remission of sins, 1 but to be an 
outward exercise, just as other ceremonies of the Law. The 
same can be said concerning other ceremonies prescribed in the 
Law. 

The Rechabites 2 also are cited, who did not have any posses- 59 
sions, and did not drink wine, as Jeremiah writes (ch. 35 : 6 
sq.). 3 Yea truly, the example of the Rechabites accords beau 
tifully with our monks, whose monasteries excel the palaces 
of kings, and who live most sumptuously! And the Rechab 
ites, in their poverty of all things, were nevertheless married. 
Our monks, although abounding in all voluptuousness, profess 
celibacy. 
004 Besides examples ought to be interpreted according to 60 

the rule, i. e. according to certain and clear passages of 
Scripture, not contrary to the rule or contrary to the Scriptures. 
It is very certain, however, that our observances do not merit 61 
the remission of sins or justification. Wherefore when the 
Rechabites are praised, it is necessary that these have observed 
their custom, not for the purpose of believing that by this they 
merited remission of sins, or that the work is itself a justify 
ing service, or one on account of which they obtained eternal 
life, instead of, by God s mercy, for the sake of the promised 
Seed. But because they had the command of their parents 
their obedience is praised/ concerning which there is the com 
mandment of God : " Honor thy father and mother." 

Then too the custom had a particular purpose : Because they 62 
were foreigners, not Israelites, it is apparent that their father 
wished to distinguish them by certain marks from their own 
people, so that they might not relapse into the impiety of their 
people. He wished by these marks to admonish them of the 
doctrine of faith and immortality. Such an end is lawful. But 63 
far different ends for monasticism are taught. They feign that 
the works of monasticism are a service, they feign that they 
merit the remission of sins and justification. The example of 
the Rechabites is therefore unlike monasticism ; to omit here 
other evils which inhere in monasticism at present. 

They cite also from 1 Tim. 5 : 11 sqq. concerning widows, 64 

1 Luther added : " And it was temporal ; and then too neither unmarried 
nor poor, nor obedient." 

1 Luther on margin : * Neither were these unmarried or obedient or 
poor, as the monks." 

Cf. 2 Kings 10 : 15. See Jer. 35 : 18, 19. 



294 THE APOLOGY OF THE AUGSBUKG CONFESSION. 

who, as they served the Church, were supported at the public 
expense, where it is said : " They will marry, having damna 
tion, because they have cast off their first faith." First let us 65 
suppose that the apostle is here speaking of vows ; still this 
passage will not favor monastic vows, which are made concern 
ing godless services, and in the opinion that they merit the re 
mission of sins and justification. For Paul, with his entire 
voice, condemns all services, all laws, all works, if they be ob 
served in order to merit the remission of sins, or that, on account 
of them, instead of through mercy on account of Christ, we ob 
tain remission of sins. On this account it was necessary for the 
vows of widows, if there were any, to be unlike monastic 
vows, 
ogr Besides if the adversaries do not cease to misapply the 66 

passage to vows, the prohibition that no widow be selected 
who is less than sixty years (1 Tim. 5 : 9) must be misapplied 
in the same way. Thus vows made before this age will be of 
no account. But the Church did not yet know these vows. 67 
Therefore Paul condemns widows, not because they marry, for 
he commands the younger to marry ; but because, when sup 
ported at the public expense, they became wanton, and on this 
account cast off faith. 1 He calls this " first faith," clearly not 
of a monastic vow, but of Christianity [of their baptism, their 
Christian duty, their Christianity]. And in this way he re 
ceives faith in the same chapter (v. 8) : " If any one provide not 
for his own, and specially for those of his own house, he hath 
denied the faith." For he speaks otherwise of faith than the 68 
sophists. He does not ascribe faith to those who have mortal 
sin. He accordingly says that those cast off faith who do not 
care for their relatives. And in the same way he says that 
wanton women cast off faith. 

We have recounted some of our reasons, and, in passing, have 69 
explained away the objections urged by the adversaries. And 
we have collected these matters, not only on account of the ad 
versaries, but much more on account of godly minds, that they 
may have in view the reasons why they ought to disapprove of 
hypocrisy and fictitious monastic services, all of which indeed 
this one voice of Christ annuls, when it says (Matt. 15:9): 
" In vain they do worship me, teaching for doctrines the com 
mandments of men." Wherefore the vows themselves and the 
observance of meats, lessons, chant?, vestments, sandals, girdles, 
are useless services hi God s sight. And all godly minds should 
certainly know that the opinion is pharisaic and condemned 

1 Luther on margin : " Perhaps they relapsed into Judaism, since they 
could not find in the Church one who was willing or able to marry 
and the Jews gladly married them from hatred to Christ." 



CH. XIV., ART. XXVIII. ECCLESIASTICAL POWER. 295 

that these observances merit the remission of sins ; that on ac 
count of them we are accounted righteous ; that on account of 
them, and not through mercy on account of Christ, we obtain 
eternal life. And the holy men who have lived in these kinds 70 
of life must necessarily have learned, confidence in such ob 
servance having been rejected, that they had the remission of 
sins freely ; that for Christ s sake through mercy they would 
obtain eternal life, and not for the sake of these services [there 
fore godly persons who were saved and continued to live in 
monastic life had finally to come to this, viz. that they despaired 
of their monastic life, despised all their works as dung, con 
demned all their hypocritical service of God, and held fast to 
the promise of grace in Christ, as in the example of St. Ber 
nard, saying, Perdiie vixi, I have lived in a sinful way] ; be 
cause God only approves services instituted by his Word, which 
services avail when used in faith. 



CHAPTER XIV. 

286 ARTICLE XXVIII. 

Of Ecclesiastical Power. 

HERE the adversaries vociferate violently concerning the i 
privileges and immunities of the ecclesiastical estate, and they 
add the peroration : " All things are vain which we presented 
in the present article against the immunity of the churches and 
priests." This is mere calumny ; for in this article we have 2 
disputed concerning other things. Besides we have frequently 
testified that we do not find fault with political ordinances, and 
the gifts and privileges granted by princes. 

But would that the adversaries would hear, on the other 3 
hand, the complaints of the churches and of godly minds ! 
The adversaries courageously guard their own dignities and 
wealth ; meanwhile, they neglect the condition of the churches ; 
they do not care that the churches be rightly taught, and that 
the sacraments be rightly administered. To the priesthood 
they admit all kinds of persons without distinction. After 
wards they impose intolerable burdens ; as though they were de 
lighted with the destruction of others, they demand that their 
traditions be observed far more accurately than the Gospel. 
Now in the most important and difficult controversies, concern- 4 
ing which the people urgently desire to be taught, in order that 

PARALLEL PASSAGES. Augsburg Confession, Art. xxviii. ; Apology, Art. 
xvi. ; Smalcald Articles, Appendix, Of the Power and Primacy of the Pope ; 
Small Catechism, Preface; Formula of Concord, Epitome, x. :7; Sol. 
x.:9. 



296 THE APOLOGY OF THE AUGSBURG CONFESSION. 

they may have something certain which they may follow, they 
do not release the minds which doubt most severely tortures ; 
they only call to arms. Besides in manifest subjects they pre 
sent decrees written in blood, which threaten horrible punish 
ments to men unless they act clearly contrary to God s com 
mand. Here, on the other hand, you ought to see the tears 5 
of the poor, and hear the pitiable complaints of many good 
men, which God undoubtedly considers and regards, to whom 
at the same time you will render an account for your steward 
ship. 

But although in the Confession we have on this article em- 6 
braced various topics, the adversaries make no reply, except 
that the bishops have the power of rule and coercive correc 
tion, in order to direct their subjects to the goal of eternal 
blessedness ; and that, for the power of ruling, there is required 
the power to judge, to define, to distinguish and fix those 
007 things which are serviceable or conduce to the end that has 
been before mentioned. These are the words of the Con 
futation, in which the adversaries teach us that the bishops 
have the authority to frame laws [without the authority of the 
Gospel] useful for obtaining eternal life. The controversy is 
concerning this article. 

But we must retain in the Church this doctrine, viz. that we 7 
receive the remission of sins freely for Christ s sake by faith. 
We must also retain this doctrine, viz. that human traditions 
are useless services, and therefore neither sin nor righteousness 
should be placed in meat, drink, clothing and like things, the 
use of which Christ wished to be left free, since he says (Matt. 
15:11): "Not that which goeth into the mouth defileth the 
man ;" and Paul (Rom. 14:17): "The kingdom of God is 
not meat and drink." Therefore the bishops have no right to 8 
frame traditions in addition to the Gospel, that they may merit 
the remission of sins, that they may be services for God to ap 
prove as righteousness, and which burden consciences, as 
though it were a sin to omit them. All this is taught espe 
cially by a passage in Acts (15:9 sqq.), where the apostles say 
[Peter says] that hearts are purified by faith. And then they 
prohibit the imposing of a yoke, and show how great the dan 
ger is, and enlarge upon the sin of those who burden the 
Church. " Why tempt ye God ?" they say. By this thunder 
bolt our adversaries are in no way terrified, who defend by 
violence traditions and godless opinions. 

For above they have also condemned Article XV., in which 9 
we have stated that traditions do not merit the remission of 
sins, and they here say that traditions conduce to eternal life. 
Do they merit the remission of sins? Are they services which 
God approves as righteousness? do they quicken hearts? Paul 10 



ECCLESIASTICAL POWER 297 

to the Colossians (2 : 20 sqq.) says that traditions do not profit 
with respect to eternal righteousness and eternal life ; for the 
reason that food, drink, clothing and the like are things "that 
perish with the using." But eternal life is wrought in the 
heart by eternal things, i. e. by the Word of God and the 
Holy Ghost. Therefore let the adversaries explain how tradi 
tions conduce to eternal life. 

Since, however, the Gospel clearly testifies that traditions 1 1 
288 ou &ht no * * be imposed upon the Church in order to 
merit the remission of sins ; in order to be services which 
God shall approve as righteousness ; in order to burden con 
sciences, so that it may be judged that to omit them is a sin, 
the adversaries will never be able to show that the bishops 
have the power to institute such services. 

Besides, we have declared in the Confession 1 what power la 
the Gospel ascribes to bishops. Those who are now bishops 
do not perform the duties of bishops according to the Gospel ; 
although indeed they may be bishops according to canonical 
polity, which we do not censure. But we are speaking of a 13 
bishop according to the Gospel. And the ancient division of 
power into " power of the order " and " power of jurisdiction " 
is pleasing to us. Therefore the bishop has the power of the 
order, i. e. the ministry of the Word and sacraments ; he has 
also the power of jurisdiction, i. e. the authority to excommu 
nicate those guilty of open crimes, and again to absolve them 
if they are converted and seek absolution. Nor indeed have 14 
they power tyrannical, i. e. without law ; or regal, i. e. above 
law ; but they have a fixed command and a fixed Word of God, 
according to which they ought to teach, and according to which 
they ought to exercise their jurisdiction. Wherefore, even 
though they should have some jurisdiction, it does not follow 
that they are able to institute new services. For services per 
tain in no way to jurisdiction. And they have the Word, they 
have the command, how far they ought to exercise jurisdiction, 
viz. if any one would do anything contrary to that Word which 
they have received from Christ. 

Although in the Confession 2 we also have added how far it 15 
is lawful for them to frame traditions, viz. not as necessary ser 
vices, but so that there may be order in the Church, for the 
sake of tranquillity. And these traditions ought not to cast 
snares upon consciences, as though to enjoin necessary services ; 
as Paul teaches when he says (Gal. 5:1): " Stand fast, there 
fore, in the liberty wherewith Christ hath made us free, and be 
not entangled again with the yoke of bondage." The use of 16 
such ordinances ought therefore to be left free ; provided that 

1 Ajgsburg Confession, xxviii. 5-12. * Jbid., xxviii. : $ 8. 



298 THE APOLOGY OF THE AUGSBUKG CONFESSION. 

scandals be avoided ; and that they be not judged to be neces 
sary services ; just as the apostles themselves ordained [for the 
sake of good discipline] very many things which have been 
changed with time. Neither did they hand them down in such 
a way that it would not be permitted to change them. For 
2gQ they did not dissent from their own writings, in which they 
greatly labor, lest the opinion that human rites are neces 
sary services may destroy the Church. 

This is the simple mode of interpreting traditions, viz. that 17 
we understand them not as necessary services, and nevertheless, 
for the sake of avoiding scandals, we should observe them in 
proper place. And thus many learned and great men in the 
Church have held. Nor do we see what can be opposed to 
this. For it is certain that the expression (Luke 10:16):i8 
" He that heareth you, heareth me," does not speak of tradi 
tions, but is most effective against traditions. For it is not a 
mandatum cum libera (a bestowal of unlimited authority), as they 
call it, but it is a cautio de rato (the giving of security for a 
trust) with respect to a particular charge [not a free, unlimited 
order and power, but a limited order, viz. not to preach their 
own word, but God s Word and the Gospel], i. e. the approval 
given to the apostles, that we believe them concerning the word 
of another, and not concerning their own word. For Christ 
wishes to assure us as to how necessary it would be to know 
that the Word, delivered by men, is efficacious, and that no other 
word from heaven ought to be sought. " He that heareth you, 19 
heareth me," cannot be received of traditions. For Christ re 
quires that they teach in such a way that he himself be heard, 
because he says : " He heareth me." Therefore he wishes his 
own voice, his own Word, to be. heard, not human traditions. 
Thus a saying which is most especially in our favor, and con 
tains the most important consolation and doctrine, these stupid 
men pervert to the most trifling matters, the distinctions of 
food, vestments and the like. 

They quote also Heb. 13:17: "Obey them that have the 20 
rule over you." This passage requires obedience to the Gospel. 
For it does not establish a dominion for the bishops apart from 
the Gospel. Neither should the bishops frame traditions con 
trary to the Gospel, or interpret their traditions contrary to the 
Gosj)el. And when they do this, obedience is prohibited, ac 
cording to Gal. 1:9: "If any man preach any other gospel, 
let him be accursed." 
290 ^ e ma ^ e tne same re Pty to Matt. 23 : 3 : " Whatsoever 21 

they bid you observe, that observe," because evidently a 
universal command is not given that we should receive all 
things [even contrary to God s command and Word], since 
Scripture elsewhere (Acts 5 : 29) bids us obey God rather than 



CH. XIV., ART. XXVIII. ECCLESIASTICAL POWER. 29? 

men. When, therefore, they teach wicked things, they are not 
to be heard. But these are wicked things, viz. that human tra 
ditions are services of God, that they are necessary services, 
that they merit the remission of sins and eternal life. 

They present, as an objection, the public scandals and com- 22 
motions which have arisen from the pretext of our doctrine. 
To these we briefly reply. If all 1 the scandals be brought to- 23 
gether, still the one article concerning the remission of sins, 
that for Christ s sake through faith we freely obtain the remis 
sion of sins, brings so much good as to hide all evils. And 24 
this, in the beginning, gained for Luther not c nly our favor, 
out that also of many who are now contending against us. 

" For former favor ceases, ard mortals are forgetful," 
says Pindar. Nevertheless 2 we neither desire to desert truth 

1 Var. and Germ., which have greatly amplified the remaining sections 
(although they do not agree in the order of the sentences), continue thus : 
" In the first place, it is evident that by the blessing of God our princes 
have an obedient people in their dominions. And this very kind of doc 
trine which we follow increases respect for them, because it honors the 
authority of magistrates with the most ample praises. This matter also 
is of very great service in preserving tranquillity. Secondly, if all the 
scandals be brought together " [Germ. : And although it may not be otherwise 
than that, as is customary in the world, offences have happened through wicked 
and imprudent people ; for the devil causes such offences, in order to disgrace 
the Gospel], "yet the two articles, viz. the one that we obtain the remis 
sion of sins freely for Christ s sake through faith, and that we are ac 
counted righteous for Christ s sake by faith, and the other, that the laws 
of the magistrate and the entire government are divine ordinances which 
the Christian ought to use in a holy way, have so much good connected 
with them that they hide all inconveniences." Then Var. alone : " For 
alarmed consciences can have no firm consolation against God s wrath 
unless the former article be known. The latter article greatly protects the 
tranquillity of states. Besides, with what pernicious opinions both kinds 
of doctrine were suppressed previous to this time no one is ignorant, and 
the books of the adversaries testify, who nowhere make mention of faitr 
wher. they speak of the remission of sins, nowhere teach of the worth o 
civil matters, nowhere teach how the Gospel communicates eternal right 
eousness, and in the mean time wishes us in our bodily life to use political 
laws and customs. The declaration of these matters in the beginning 
gained favor for Luther, not only with us, but also with many who now 
most atrociously," etc. 

1 In Ed. Var. these words follow : " If any tumults have already arisen, 
the guilt can justly be charged upon the adversaries, who first excited a 
schism and scattered the churches by the unjust condemnation of Luther. 
And now they exercise wonderful cruelty towards good men, and thove 



300 THE APOLOGY OF THE AUGSBUKG CONFESSION. 

that is necessary to the Church, nor can we assent to the adver 
saries in condemning it. "For we ought to obey God rather 2 5 
than men." Those who in the beginning condemned manifest 
truth, and are now persecuting it with the greatest cruelty, will 
give an account for the schism that has been occasioned. Then, 1 

teaching godly things. They excite the minds of men also in other ways, 
which we are not disposed to recount here. Nor are we so hard-hearted, 
and so without feeling, that public offences in no way disturb us. But we 
remember that it has been said by Christ : * Blessed is he whosoever shall 
not be offended in me (Matt. 11 : 6). For the devil tries both to suppress 
and to mar the Gospel in infinite ways. In some places he inflames ty 
rants against those who confess the Gospel, in other places he excites wars, 
in other places seditions, in other places heresies, in order to render this 
kind of doctrine hateful, because it seems to afford occasion for such 
movements. And indeed it is easier for prudent men to pay no attention 
to their own dangers than to these scandals of public commotions. But 
it is necessary for the Christian s mind to be fortified against these also, 
lest on account of them he may cast away the Word of God." Germ, has 
treated this passage thus : "But as to the want of unity and the dissension in 
the Church y it is well known how these matters first happened, and who have 
given occasion for the separation ; namely, the venders of indulgences, who with 
out shame preached intolerable lies, and afterwards condemned Luther for not 
justifying these lies, and in addition continued to excite more controversies, so 
that Luther was induced to attack many other errors. But inasmuch as our 
opponents would not suffer the truth, and besides attempted to promote manifest 
errors by force, it is easy to judge who is guilty of the schism. Indeed all the 
world, all wisdom and all power, should yield to Christ and his holy Word. 
But the devil is the enemy of God, and he therefore arrays all his power against 
Christ, to extinguish and suppress the Gospel. Therefore the devil with hu 
members, who sets himself against God s Word, is the cause of the dissension 
and want of unity." 

1 Var. (and Germ., but the latter less copiously) : " But although the 
cc mparison does not delight us, nevertheless because the adversaries bur 
den us with this charge, the vices of their own men are not to be dissem 
bled [Germ. : If we were to narrate also the offences of the opponents, .... 
it would be a very terrible list]. How much evil there is with the adver 
saries in the sacrilegious profanation of the masses I how much disgrace is 
connected with their celibacy ! The worship of the saints is with them 
full of manifest idolatry. Is there no offence in the ambition of the popes, 
who for more than four hundred years have been waging war with our 
emperors, mostly in Italy, sometimes even in Germany, where they have 
arrayed against one another, son and father, kindred and citizens ? But if 
the causes for these wars be sought, nothing will be found worthy of the 
popes: for we will speak very moderately." [Germ, plainly: How the 
popes strove only how they might themselves become emperors, and subdue all 
Italy to themselves /] " How great an evil it is that in ordaining priesta 
tbey do not choose such as are fitl What evil in the sale of benefits I 



CH. XIV., ART. XXVIII. ECCLESIASTICAL POWER. 301 

too, are there no scandals among the adversaries? How much 26 
evil is there in the sacrilegious profanation of the Mass ap 
plied to gain ! how great disgrace in celibacy ! But let us 
omit a comparison. According to the circumstances we have 
made this reply to the Confutation. Now 1 we leave it to the 27 



Again, is there no fault in their dangerous dispensations? But even these 
faults could be forgiven them if they nevertheless would preserve pure 
doctrine in the churches. But how this is contaminated by impious opin 
ions and traditions the writings of the canonists attest, as also the books 
of the theologians, full of profane discussions which in part are useless to 
piety, and in part even dissent from the Gospel. Again, they trifle in the 
interpretation of Scripture and fabricate whatever they please. This con 
fusion of doctrine is the chief offence, and is especially dangerous, con 
cerning which particularly John complains in the Apocalypse when he 
describes the realm of the Pope. When we come to the superstitions of 
the monks, which were infinite, what shall we say ? How many pernicious 
offences are there ! What sort of application of merits was it when a 
hood was put upon a corpse, etc. ? Moreover is there no offence in their 
endeavor at the present time to suppress the manifest truth of the Gospel, 
in their cruel slaughter of good men who teach what is godly, in their for 
bidding doubting consciences to be healed when their circumstances have 
been made known, in their exhorting kings to cruel robbery? Verily 
these are to be judged not as offences, but as truly KaTopOA/iara [right 
actions] of the Pope I Nor indeed do we care about amplifying anything 
in proportion to the magnitude of the subjects involved, lest some one 
may think that we are delighted by this relation which the writers of the 
Confutation have forced from us against our will. For this cause ought 
to be judged not from the character of men, or from fortune, but from the 
Word of God, which we earnestly desire that all who would consult pro 
nounce judgment in these controversies. But here we must say again what 
we have already said frequently : We are very desirous of public harmony 
and peace, which it is certainly becoming that Christians should cherish 
among one another to as great an extent as possible. Again we unwill 
ingly differ with the Emperor, whom we revere not only on account of the 
exalted rank of government, but also on account of the truly heroic vir 
tues with which we have known him to be endowed " [Germ, omits what 
is said concerning the Emperor]. " But the adversaries do not permit us to 
unite harmoniously unless with the condition that we assent to those con 
demning the truth of the Gospel that is manifest and is necessary to the 
Church. This we cannot do. For we ought to obey God, rather than 
men. Wherefore the adversaries, who by a new and unusual cruelty are 
scattering the churches, will render to God an account of the schism. 
Nor is there any doubt that this cruelty will produce some change in pub 
lic affairs. According to the circumstances we have made this reply," 
etc (226). 
Vai continues : " And we leave to all godly men the decision as tc 



302 THE APOLOGY OF THE AUGSBURG CONFESSION. 

judgment of all the godly whether the adversaries have been 
right in boasting that they have actually refuted our Confes 
sion from the Scriptures. 

which of the two parties believes aright. And we offer to declare more 
fully our opinion concerning each topic, in case it be anywhere desired." 



- ...;t: tolOLX Sfefc-. -f 8V. 

u .iju.i. jL ?.ff -.- 



PART IV. 
THE SMALCALD ARTICLES, 



THE SMALCALD ARTICLES. 



CONTENTS. 



PREFACE OF DR. MARTIN LUTHER. 

PART FIRST. 
L-IV. OF THE TKINITY AND THE PERSON OF CHRIST. 

PART SECOND. 

OF THE ARTICLES CONCERNING THE OFFICE AND WORK 
OF JESUS CHRIST, OR OUR REDEMPTION. 

L OF THE MERIT OF CHRIST, AND THE RIGHTEOUSNESS 

OF FAITH. 
IL OF THE MASS. APPENDIX: OF THE INVOCATION OF 

SAINTS. 

IH. OF CHAPTERS AND CLOISTERS. 
IV. OF THE PAPACY. 

PART THIRD. 

ARTICLES CONCERNING WHICH WE ARE ABLE TO 

TREAT. 
L OF SIN. 

H. OF THE LAW. 
HI. OF REPENTANCE. 

A. OF TRUE REPENTANCE. 

B. OP THE FALSE REPENTANCE OF THE PAPIST*. 
IV. OF THE GOSPEL. 

V. OF BAPTISM. 

VL OF THE SACRAMENT OF THE ALTAB. 
VH. OF THE KEYS. 

BM 



306 THE SMALCALD ARTICLES. 

VIII. OF CONFESSION. 
IX. OF EXCOMMUNICATION. 
X. OF ORDINATION AND THE CALL. 
XI. OF THE MARRIAGE OF PRIESTO. 
XIL OF THE CHURCH. 

XIII. WHEN MAN IS JUSTIFIED BEFORE GOD, AND OF GOOD 

WORKS. 

XIV. OF MONASTIC VOWS. 
XV. OF HUMAN TRADITIONS. 



APPENDIX. 

TREATISE CONCERNING THE POWER AND PRIMACY 
OF THE POPE, 

I. OF THE FICTITIOUS AUTHORITY OF THE POPE 
TJ. OF THE POWER AND JURISDICTION OF BISHOPS, 



THE SMALCALD ARTICLES. 



ARTICLES OF CHRISTIAN DOCTRINE, WHICH WERE TO 

HAVE BEEN PRESENTED ON OUR PART TO THE 

COUNCIL, IF ANY HAD BEEN ASSEMBLED AT 

MANTUA OR ELSEWHERE, INDICATING WHAT 

WE COULD RECEIVE OR GRANT, AND 

WHAT WE COULD NOT. WRITTEN BY 

DR. MARTIN LUTHER IN THE YEAR 

MDXXXVII. 



295 PREFACE OF DR. MARTIN LUTHER. 

WHEN Pope Paul III. convoked a Council last yeai to as- 1 
semble at Mantua about Whitsuntide, and afterwards transferred 
it from Mantua, so that it is not yet clear where he will or can 
fix it ; and we on our part had reason to expect that we would 
either be summoned also to the Council or be condemned un- 
summoned ; I was directed to compose and collect the articles 
of our doctrine, in case there should be any deliberation as to 
what and how far we could yield to the Papists, and upon what 
we intended finally to persevere and abide. 

I have accordingly collected these articles and presented a 
them to our side. They have also been accepted and unani 
mously confessed by those with us, and it has been resolved 
that in case the Pope with his adherents should ever be so bold 
as seriously and in good faith, without lying and cheating, to 
hold a truly free Christian Council (as indeed he would be in 
duty bound to do), they be publicly presented, and express the 
Confession of our faith. 

But since the Romish court is so dreadfully afraid of a free 3 
Christian Council, and shuns the light so shamefully, that it 
has removed, even from those who are on its side, the hope that 
it will permit a free Council, and much less itself hold it, 
whereat, as is just, they are greatly offended and have on 
that account no little trouble, since they notice thereby that 
the Pope prefers to see all Christendom lost, and all souls 
damned, rather than that either he or his adherents be reformed 

w 



308 THE SMALCALD AETICLES. 

even a little, and permit a limit to be fixed to their tyranny ; I 
have, nevertheless, determined to bring these articles to light 
through the public press, so that should I die before there 
would be a Council (as I fully expect and hope, because the 
knaves by fleeing the light and shunning the day take such 
wretched pains to delay and hinder the Council), they who live 
ong and remain after me may thereby have my testimony and 
confession to produce, concerning the Confession which I 
Lad before published, whereby up to this time I still abide, 
and, by God s grace, will abide. 

For what shall I say ? How shall I complain ? I am still 4 
in life, am writing, preaching and lecturing daily; and yet 
there are spiteful men, not only among the adversaries, but also 
false brethren that profess to be on our side, who attempt to 
represent my writings and doctrine directly contrary to myself, 
and compel me to hear and see it, although they know well 
that I teach otherwise, and who wish to adorn their venom 
with rny labor, and under my name to mislead the poor people. 
How will such occurrences continually increase after my death! 

Yea, it is but just that I should reply to everything while I 5 
am still living. But, on the other hand, how can I alone stop 
all the mouths of the devil ? Especially of those (as they all 
are embittered) who will not hear or notice what we write, but 
solely exercise themselves with all diligence how they may 
most shamefully pervert and corrupt our word in every letter. 
These I let the devil answer, or at last God s wrath, as they de 
serve. I often think of the good Gerson, who doubts whether 6 
anything good should be published. If it be not done, many 
souls are neglected who could be delivered ; but if it be done, 
the devil is there, with malignant, villainous tongues without 
number which envenom and pervert everything, so that the 
fruit is still prevented. Yet what they gain thereby is mani- 7 
fest. For seeing that they have lied so shamefully against us, 
and by means of lies wish to retain the people, God has con 
stantly advanced his work, and been ever making their assem 
bly less and ours greater, and by their lies they have been and 
still continue to be brought to shame. 

I must tell a story. There was a doctor 1 sent here to Witten- 8 
berg from France, who said publicly before us that his king 
was sure, and more than sure, that among us there is no 
Church, no magistrate, no marriage, but all live promiscuously 
as cattle, and each one does as he will. Say now, how will 9 
those who by their writings have represented such gross lies to 

1 Dr. Gervasius Waim, Professor at Sorbonne, sent in 1531 from the 
king of France to the elector of Saxony. De Wette s Luther s Letters, 
T. 52 , Seckendorf s History, iii. 145 ; Melanchthon s Letters, C. R. ii. : 517 



PREFACE OF DR. MAKTIN LUTHER. 309 

the king and to other countries as the pure truth, kok at us on 
that day before the judgment-seat of Christ? Christ, the Lord 
no* and Judge of us all, knows well that they lie and have 
lied, whose sentence they must again hear ; that I know 
certainly. God convert those who can be converted to repent 
ance ! To the rest it will be said, Woe, and, alas ! eternally. 

But to return to the subject. I sincerely desire to see a truly i 
Christian Council, whereby yet many matters and persons 
would be helped. Not that we need it, for our churches are 
now, through God s grace, so illumined and cared for by the 
pure Word and right use of the sacraments, by knowledge of 
the various callings and of right works, that we on our part 
ask for no Council, and on such points have nothing better to 
hope or expect from a Council ; but because we see in the bish 
oprics everywhere so many parishes vacant and desolate that 
one s heart would break. And yet neither the bishops nor 
eanons care how the poor people live or die, for whom never 
theless Christ has died, and who cannot hear him speaking 
with them as the true Shepherd with his sheep. This causes 1 1 
me to shudder and fear that at some time he may send a coun 
cil of angels upon Germany that may utterly destroy us, as 
Sodom and Gomorrah, because we so presumptuously mock him 
concerning this Council. 

Besides such necessary ecclesiastical affairs, there would be 12 
also in the political estate innumerable matters of great import 
ance to improve. There is the disagreement between the 
princes and the states ; usury and avarice have burst in like a 
flood, and have the semblance of right ; wantonness, lewdness, 
pride in dress, gluttony, gambling, idle display, with all kinds 
of bad habits and wickedness, insubordination of subjects, do 
mestics and laborers of every trade, also the exactions of the 
peasants (and who can enumerate all ?) have so increased that 
they cannot be rectified by ten Councils and twenty Diets. If 13 
such chief matters of the spiritual and worldly estates as are 
contrary to God would be considered in the Council, they 
would render all hands so full that the child s play and absurd 
ity ol long gowns, large tonsures [wax tapers], broad cinctures, 
bishops or cardinals hats or maces, and like jugglery would be 
all the while forgotten. If we first had performed God s com 
mand and order in the spiritual and worldly estate, we v r ould 
find time enough to reform food, clothing, tonsures and surplices. 
OQO But if we swallow such camels, and instead strain out gnats, 
let the beams stand and judge the motes, we might indeed 
be satisfied with the Council. 

Therefore I have presented a few articles ; for we have with- i* 
out this so many commands of God to observe in the Church, 
the state, and the family, that we can never fulfil them. What 



310 THE SMALCALD ARTICLES. 

then is the use ? or wherefore does it profit that many decrees 
and statutes thereon are made in the Council, especially when 
these chief matters commanded of God are neither observed 
nor maintained? Just as though he were to be entertained by 
our jugglery while we tread his solemn commandments under 
foot. But our sins weigh upon us and cause God not to be 
gracious to us ; for we do not repent, and besides wish to defend 
very abomination. 

O Lord Jesus Christ, do thou thyself convoke a Council, and 15 
deliver thy servants by thy glorious advent. The Pope and his 
adherents are lost ; they wish thee not. So do thou help us, 
poor and needy, who sigh to thee, and beg thee earnestly, ac 
cording to the grace which thou hast given us, through the 
Holy Ghost, who liveth and reigneth with thee and the Father, 
blessed for ever. Amen. 



299 PART FIRST. 

OF THE CHIEF ARTICLES CONCERNING THE DIVINE 
MAJESTY, as: 



THAT Father, Son and Holy Ghost, three distinct persons in 
one divine essence and nature, are one God, who has created 
heaven and earth. 

II. 

That the Father is begotten of no one ; the Son of the Father ; 
the Holy Ghost proceeds from Father and Son. 

in. 

That not the Father, not the Holy Ghost, but the Son became 
man. 

IV. 

That the Son became man thus: that he was conceived, with 
out the co-operation of man, by the Holy Ghost, and was born of 
the pure, holy [and always] Virgin Mary. Afterwards he suf 
fered, died, was buried, descended to hell, rose from the dead, 
ascended to heaven, sits at the right hand of God, will come to 
judge the quick and the dead, etc., as the Creed of the Apostles, 
as well as that of St. Athanasius, and the Catechism in common 
use for children, teach. 

Concerning these articles there is no contention or dispute, 
since we on both sides confess them. Wherefore it is not neces 
sary to treat further of them. 

PARALLEL PASSAGES. (Ecumenical Creeds; Augsburg Confession, Arts. i. 
and iii. ; Apology, Arts. i. and iii. ; Small Catechism, Creed, Arts, i., ii. ; Large 
Catechism, First Commandment ; Creed, Introduction, Arts, i., ii. ; Formula of 
Concord, Epitome and Sol. Dec!., chap. viii. 

Sll 



300 PART SECOND 

IS CONCERNING THE ARTICLES WHICH REFER TO THE 

OFFICE AND WORK OF JESUS CH1UST, OR 

OUR REDEMPTION. 

I. Of the Merit of Christ, and the Righteousness of Faith. 

THE first and chief article is this, that Jesus Christ, ouri 
God and Lord, died for our sins, and was raised again for our 
justification, Rom. 4 : 25. 

And he alone is the Lamb of God, which taketh away the 2 
sins of the world, John 1 : 29 ; and God has laid upon him the 
iniquities of us all, Isa. 53 : 6. 

Likewise: All have sinned and are justified without merits 
[freely, and without their own works or merits] by his grace, 
through the redemption that is in Christ Jesus, in his blood, 
Rom. 3 : 23 sq. 

Since it is necessary to believe this, and it can be acquired or 4 
apprehended otherwise by no work, law or merit, it is clear and 
certain that this faith alone justifies us, as St. Paul says (Rom. 
3 : 28) : " For we conclude that a man is justified by faith with 
out the deeds of the Law." Likewise (v. 26) : " That he might 
be just, and the justifier of him which believeth in Christ." 

Of this article nothing can be yielded or surrendered, even 5 
though heaven and earth and all things should sink to ruin. 
" For there is none other name under heaven, given among men, 
whereby we must be saved," says Peter, Acts 4:12. " And 
with his stripes we are healed," Isa. 53 : 5. And upon this 
article all things depend, which, against the Pope, the devil 
and the whole world, we teach and practise. Therefore, we 
must be sure concerning this doctrine, and not doubt ; for Bother- 
wise all is lost, and the Pope and devil and all things against us 
gain the victory and suit. 

301 II. Article of the Mass. 

That the Mass in the Papacy must be the greatest and most i 
horrible abomination, as it directly and powerfully conflicts 

PARALLEL PASSAGES. Augsburg Confession, Arts, vi., iv., xx, ; Apology 
chap. ii. (Art. iv.), chap. iii. ; Sraalcald Articles, Art. xiii. ; Formula of Concord, 
Epitome and Sol. Decl., chap. iii. 

PARALLEL PASSAGES. Augsburg Confession, Arts, xiii., xxi., xxiv. ; Apo. 
ogy, chap, xii., Art. xxiv. ; Formula of Concord, Epitome, vii., 21 sqq. 
312 



PART II. OF THE OFFICE AND ^OKK OF CHKIST. 313 

with this chief article, and yet above all other popish idolatries 
it is the chief and most specious. For it is held that this sac 
rifice or work of the Mass, even though it be rendered by a 
wicked and abandoned scoundrel, frees men from sins, not only 
in this life, but also in purgatory, although only the Lamb of 
God frees us, as has been said above. Of this article nothing 
is to be surrendered or conceded ; because the former article 
does not allow this. 

With the more reasonable Papists we might speak thus in a 2 
friendly way : First, why do they so rigidly uphold the Mass ? 
since it is only an invention of men, and has not been ctra- 
manded by God ; and every invention of man we may discard, 
as Christ declares (Matt. 15:9): "In vain do they worship me, 
teaching for doctrines the commandments of men." 

Secondly. It is an unnecessary thing, which can be omitted 3 
without sin and danger. 

Thirdly. The sacrament can be received in a better and more 4 
blessed way [more acceptable to God], (yea, the only blessed 
way), according to the institution of Christ. Why, therefore, 
on account of fictitious, unnecessary matters, do they drive the 
world to extreme misery, when even otherwise it can be well 
and more blessed ? 

Let care be taken that it be publicly preached to the people 5 
that the Mass as a toy [commentitious affair or human figment] 
can, without sin, be done away with, and that no one will be 
condemned who does not observe it, but that men can be saved 
in a better way without the Mass. Thus it will come to pass 
that the Mass will perish of its own accord, not only among 
the rude common people, but also in the minds of all pious, 
Christian, reasonable, God-fearing hearts; and this much the 
more when they have heard that the Mass is a very dangerous 
thing, fabricated and invented without the will and Word of 
God. 

Fourthly. Since such innumerable and unspeakable abuses 6 
have arisen in the whole world from the buying and selling of 
masses, the Mass should by right be relinquished for no other 
purpose than to prevent abuses, even though in itself it had 
something advantageous and good. But how much more, since 
it is altogether unnecessary, useless and dangerous, and without 
the Mass all things can be held with greater necessity, profit 
2Q2 and certainty, ought we to relinquish it, so as to escape for 
ever these horrible abuses ? 

Fifthly. But since the Mass is nothing else, and can be 7 
nothing else (as the Canon and all books declare), than a work 
of men (even of wicked scoundrels), by which one attempts to 
reconcile to God himself and others with himself, and to obtain 
and merit the remission of sins and grace (for thus the Mass is 

41) 



314 THE SMALCALD ARTICLES. 

regard* ,d when it is esteemed at the very best ; otherwise what 
would it profit ?) ; for this very reason it must and should be 
condemned and rejected. For this directly conflicts with the 
chief article, which says that it is not a wicked or a godly cele 
brant of the Mass with his own work, but the Lamb of God 
and the Son of God, that taketh away our sins. 

But if any one should advance the pretext that for the sake 8 
of devotion he wishes to administer the communion to himself, 
this is not in earnest. For if he would commune in sincerity, 
the sacrament would be administered in the surest and best way 
according to Christ s institution. But that one commune by 
himself is a human persuasion, uncertain, unnecessary, yea 
even prohibited. For he does not know what he does, while 
without the Word of God he obeys a false human opinion and 
invention. So too it is not right (even though the matter were 9 
otherwise plain) for one to use the public sacrament of the 
Church for his own private devotion, and without God s Word 
and apart from the communion of the Church to trifle there 
with. 

The Council will especially labor and be occupied with this 10 
article concerning the Mass. For although it would be pos 
sible for them to concede to us all the other articles, yet they 
could not concede this. As Campegius said at Augsburg that 
he would be torn to pieces before he would relinquish the Mass, 
so, by the help of God, I too would suffer my body to be re 
duced to ashes before I would allow a celebrant of the Mass, be 
he good or bad, to be made equal to Christ Jesus, my Lord and 
Saviour, or to be exalted above him. Thus we are and remain 
eternally separated and opposed to one another. They think 
indeed with entire correctness, that when the Mass falls the 
Papacy lies in ruins. Before they would permit this to occur, 
they would put us all to death if they could. 

Beyond all things, this dragon s tail (I mean the Mass) has 1 1 
produced manifold abominations and idolatries. 
onq First, purgatory. For by masses for souls, and vigils, 12 

and weekly, monthly and yearly celebrations of obsequies, 
and finally by the Common Week 1 and All Souls Day, by lus 
trations for purgatory, they have been so occupied that the Mass 
is used almost alone for the dead, although Christ has instituted 
the sacrament alone for the living. Wherefore purgatory, and 
every solemnity, rite and profit connected with it, is to be re 
garded nothing but a spectre of the devil. For ^ it conflicts 
with the first article, which teaches that only Christ, and not 

1 A week every year devoted to the deliverance of all souls by various 
means from purgatory. It is the week in which All Souls Day (Nov, 
2d) occurs. 



PABTlI. OF THE OFFICE AND WOKK OF CHRIST. 315 

the works of men, can help souls. Besides also nothing has 
been divinely commanded or enjoined upon us concerning the 
dead. Therefore all this can be safely omitted, even though 
there were no error and idolatry in it. 

The Papists quote here Augustine and some of the Fathers 13 
who have written concerning purgatory, and they think that we 
do not understand for what purpose and to what end they thus 
spake. Augustine does not write that there is a purgatory, 
neither does he have a testimony of Scripture to constrain him 
thereto, but leaves the question as to its existence in doubt, and 
says that his mother asked him that she should be remembered 
at the altar or sacrament. Now all this is indeed nothing but 
the devotion of men, and that too of individuals, and does not 
establish an article of faith, which is a work belonging to God 
alone. 

Our Papists, however, cite those opinions of men, in order 14 
that faith may be had in their horrible, blasphemous and cursed 
traffic in masses for souls in purgatory [or in sacrifices for the 
dead and oblations]. But they will never prove these things 
from Augustine. And when they have abolished the traffic in 
masses for purgatory, of which Augustine never dreamt, we 
will then discuss with them as to whether the expressions of 
Augustine, being without the warrant of the Word, are to be 
admitted, and whether the dead should be remembered at the 
Eucharist. For it is of no consequence that articles of faith 15 
are framed from the works or words of the holy Fathers ; oth 
erwise their mode of life, style of garments, of house, etc., 
would become an article of faith, just as they have trifled with 
the relics of the saints. We have, however, another rule, viz. 
that the Word of God should frame articles of faith ; otherwise 
no one, not even an angel. 1 

Secondly. From this it has followed that evil spirits have 16 
exercised much wickedness, and appeared as the souls of the 
departed, and with horrible lies and tricks demanded masses, 
vigils, pilgrimages, and other alms. All of which we had to 17 
receive as articles of faith, and to live accordingly ; and the 
304 PP e confirmed these things, as also the Mass and all other 
abominations. Here there is no yielding or surrendering. 

Thirdly, Hence arose pilgrimages. Instead of these, masses, ;3 
the remission of sins and the grace of God were demanded; 
for the Mass controlled everything. But it is very certain that 
such pilgrimages, without the Word of God, have not been 
commanded us, neither are they necessary, since the soul can be 
cared for in a better way, and these pilgrimages can be omitted 
without all sin and danger. Why do they leave at home their 

1 Of. Formula of Concord, Epit., Intr 



316 THE SMALCALD ARTICLES. 

pastors, the Word of God, wives, children, etc., attention to 
whom is necessary and has been commanded, and run after un 
necessary, uncertain, pernicious ignes fatui of the devil ? Be- 19 
sides the devil was in the Pope when he praised and established 
these, whereby the people, in a great number, revolted from 
Christ to their own works, and became idolaters; which is 
worst of all, for the reason that it is neither necessary nor com 
manded, but is senseless and doubtful, and besides harmful. 
Wherefore to yield or concede anything here is not permitted, 
etc. And it should be taught in preaching that such pilgrim- 20 
ages are not necessary, but dangerous ; and then see what will 
become of the pilgrimages. [For thus they will perish of 
their own accord.] 

Fourthly. Fraternities [or societies], in which cloisters, chap- 21 
ters, and associations of vicars have bound themselves in wri 
ting, and by a definite contract and confirmed sale have made 
common property of all masses and good works, etc., both for 
the living and the dead. This is not only altogether a human 
bauble, without the Word of God, entirely unnecessary and not 
commanded, but also is contrary to the chief article, Of Redemp 
tion. Wherefore it is in no way to be tolerated. 

Fifthly. The relics of the saints, about which there are so 22 
many falsehoods, trifles and absurdities concerning the bones of 
dogs and horses, that at such rascality even the devil has laughed, 
ought long ago to have been condemned, even though there 
were some good in them : and so much the more in that, with 
out the Word of God, they are an entirely unnecessary and use 
less thing. But the worst is that they have imagined that these 23 
relics work the indulgence and forgiveness of sins [and have 
revered them] as a good work and service of God, as the 
Mass, etc. 

Sixthly. Here belong the precious indulgences granted (but 4 
only for money) to the living and the dead, by which the mis- 
2Qr erable Judas or pope has sold the merit of Christ, together 
with the superfluous merits of all saints and of the entire 
Church, etc. All of which is not to be borne, because it is 
without the Word of God, and without necessity, and is not 
commanded ; but conflicts with the chief article. For the 
merit of Christ is [apprehended and] obtained not by our 
works or pence, but from grace through faith, without money 
and merit; and is offered [and presented] not through the 
power of the Pope, but through the preaching of God s 
Word. 

Of the Invocation of Saints. 

The invocation of saints is also one of the abuses of Anti- 25 
christ, which conflicts with the chief article, and destroys the 



PABTlI. OF THE OFFICE AND WORK OF CHRIST. 317 

knowledge of Christ. It is also neither commanded ncr ad 
vised, has no example [or testimony] in Scripture, and in 
Christ we have everything a thousand-fold better, even though 
it were a precious thing, as it is not. 

And although the angels in heaven pray for us (as even 26 
Christ also does), as also do the saints on earth, and perhaps 
also in heaven - l yet it does not follow thence that we should 
invoke and adore the angels and saints, and for them fast, hold 
festivals, celebrate Mass, make offerings, and establish churches, 
altars, divine worship, and in still other ways serve them, and 
regard them as helpers in need, and divide among them all kinds 
of help, and ascribe to each one a particular form of assistance, 
{is the Papists teach and do. For this is idolatry, and such 
honor belongs alone to God. 

For as a Christian and saint upon earth, you can pray for me, 27 
not only in one, but in many necessities. But, for this reason, I 
ought not to adore and invoke you, and celebrate festivals, fasts, 
oblations, masses for your honor [and worship], and put my 
faith in you for my salvation. I can in other ways indeed honor, 
love and thank you in Christ. If now such idolatrous honor 28 
were withdrawn from angels and deceased saints, the remaining 
honor would be without danger, and would quickly be forgotten. 
For where advantage and assistance, both bodily and spiritual, 
are no more to be expected, there the worship of the saints will 
depart in peace, whether they be in their graves or in heaven. 
For without a purpose, or out of pure love, no one will much re 
member, or esteem, or honor them [bestow on them divine honor]. 

In short : Whatever the [Papal] Mass is, and whatever pro- 25 
ceeds from it and clings to it, we cannot [in general] tolerate, but 
we are compelled to condemn, in order that we may retain the 
holy sacrament pure and certain, according to the institution of 
Christ, employed and received through faith. 

306 ARTICLE III. 

Of Chapters and Cloisters. 

THAT chapters and cloisters were formerly founded with the i 
good intention to educate learned men and chaste and modest 
women, and ought again to be turned to such use, in order that 
pastors, preachers, and other ministers of the Churches may be 
had, and likewise other necessary persons for the administration 
of the government [or for the state] in cities and governments, 
and well-educated maidens for mothers and housekeepers, etc. 

PARALLEL PASSAGES. Augsburg Confession, Art. xxvii.; Apology, Art 
xxvii. ; Smalcald Articles, Art. xiv. 

1 Of. Apology, Art. xxi., 8 sqq. 



318 THE SMALCAi^L) ARTICLES. 

If they will not serve this purpose, it is better that they 2 
should be abandoned or altogether destroyed, rather than con 
tinued with their blasphemous services invented by men as 
something better than the ordinary Christian life and the of 
fices and callings appointed by God. For all this also is con 
trary to the first chief article concerning the redemption made 
through Jesus Christ. In addition, that they also (as all other 
human inventions) have not been commanded, are needless and 
useless, and besides afford occasion for dangerous and vain labor 
[dangerous annoyances and fruitless worship], such services as 
the prophets call Aven* i. e. pain and labor. 

ARTICLE IV. 
Of the Papacy. 

THAT the Pope is not, according to divine law or according i 
to the Word of God, the head of all Christendom (for this 
name belongs to Jesus Christ solely and alone), but is only the 
bishop and pastor of the Church at Rome, and of those who 
voluntarily [and of their own accord] or through a human 
creature (that is a political magistrate) attach themselves to him, 
not to be under him as a lord, but with him as brethren [col 
leagues] and associates, as Christians ; as the ancient councils 
and the age of St. Cyprian show. 

But to-day none of the bishops venture to address the 2 
Pope as brother [as was done in the age of Cyprian] ; but they 
must call him most gracious lord, even though they be kings 
or emperors. Such arrogance we neither will, can, nor ought 
with a good conscience to approve. Let him, however, who 
will do it, do so without us. 

Hence it follows that all things which the Pope, from a 3 
power so false, mischievous, blasphemous and arrogant, has 
undertaken and done, have been and still are purely diabolical 
affairs and transactions (with the exception of the administra 
tion of his civil power, where God often blesses a people, even 
on.* through a tyrant and faithless scoundrel) for the ruin of 
the entire holy [Catholic or] Christian Church (so far as it 
is in his power), and for the destruction of the first and chief 
article concerning the redemption made through Jesus Christ. 

For all his bulls and books are extant, in which he roars 4 
like a lion (as the angel in Rev. 12 indicates), crying out that 
no Christian can be saved unless he obey him and be subject to 
him in all things that he wishes, that he says and that he does. 

PARALLEL PASSAGES. Augsburg Confession, Art. xxviii.; Apology, Art* 
fii , 23 sq. ; xv., 18 sq. ; xxviii. 7. ; Sraalcald Articles, 328. 

l lsa.66:3.; Hos.4:15. 



PART II. OF THE OFFICE AND WORK OF CHKIST. 319 

A.11 of which is nothing else than though it were said, that al 
though you believe in Christ, and have in him everything that 
is necessary to salvation, yet nothing profits you unless you 
regard me your god, and be subject and obedient to me ; al 
though, it is nevertheless manifest that there was a holy Church 
without the Pope for at least more than five hundred years, and 
that even to the present day the churches of the Greeks and 
of many other languages neither have been nor are still under 
the Pope. Thug it is, as has often been said, a human figment 5 
which is not commanded, and is unnecessary and useless. For 
the holy Christian [or Catholic] Church can exist very well 
without such a head, and it would certainly have remained 
better [purer, and its career would have been more prosperous] 
if such a head had not been raised up by the devil. And the 6 
Papacy is also of no use in the Church, because it exercises no 
ecclesiastical office; and therefore it is necessary for the Church 
to remain and continue to exist without the Pope. 

But supposing that the Pope acknowledge 1 that he is su-? 
preme, not by divine right or from God s command, but that 
for the purpose of preserving the unity of Christians against 
sects and heretics they should have a head to whom all the rest 
should adhere ; and that such a head should be chosen by men, 
and that it also be placed within the choice and power of men 
to change or remove this head, just as the Council of Con 
stance almost in this very way treated the popes, deposing 
three and electing a fourth ; supposing (I say), that the Pope 
and See at Rome would yield and accept this (which, neverthe 
less, is impossible ; for thus he would suffer his entire realm 
and estate to be overthrown and destroyed, with all his rights 
and books, a thing which, to speak in few words, he cannot do) ; 
nevertheless, even in this way Christianity would not be helped, 
but many more sects would arise than before. 

For since obedience would be rendered this head not from 8 
God s command, but from man s free will, it would easily and 
OAO in a short time be despised, and at last retain no member; 
neither would it be necessary that it be confined to Rome 
or any other place, but be wherever and in whatever church 
God would grant a man fit for the office. Oh, the indefiniteness 
and confusion that would result ! 

Wherefore the Church can never be governed and preserved 9 
better than if we all live under one head, Christ, and all the 
bishops, equal in office (although they be unequal in gifts), be 
diligently joined in unity of doctrine, faith, sacraments, prayer 
and works of love, etc., just as St. Jerome writes that the 
priests at Alexandria together and in common governed the 

1 Of. Smal. Art., Melanchthon s Subscription, 326. 



320 THE SMALCALD AKTICLES. 

churches, as did also the apostles, and afterwards all bishops 
throughout all Christendom, until the Pope raised his head 
tbove all. This article clearly shows that the Pope is the very 10 
Antichrist, who has exalted and opposed himself against 
Christ, because he does not wish Christians to be saved without 
his power, which nevertheless is nothing, and is neither estab 
lished nor commanded by God. This is, properly speaking, to i 
"exalt himself above all that is called God," as Paul says, 
2 Thess. 2 : 4. 1 This indeed neither the Turks nor the Tartars 
do, although they are great enemies of Christians, but they 
allow whoever wishes to believe in Christ, and they receive 
[outward or] bodily tribute and obedience from Christians. 

The Pope, however, prohibits this faith, saying that if any 12 
one wish to be saved he must obey. This we are unwilling to 
do, even though on this account we must die in God s name. 
This all proceeds from the fact that the Pope has wished to be 13 
considered the supreme head of the Christian Church according 
to divine law. Accordingly he has made himself equal to 
and above Christ, and has caused himself to be proclaimed the 
head, and then the lord of the Church, and finally of the 
whole world, and simply God on earth, until he has attempted 
to issue commands even to the angels in heaven. And when a 14 
distinction is made between a dogma of the Pope and Holy 
Scripture, and a comparison of the two is made, it is found 
that the dogma of the Pope, even the best, has been taken from 
[civil] imperial and heathen law, and treats of political matters 
and decisions or rights, as the Decretals show ; afterwards, it 
teaches of ceremonies concerning churches, garments, food, per 
sons and like shows, masks and comical things above measure, 
but in all these things nothing at all of Christ, faith and the 
OQQ commandments of God ; and lastly is nothing else than 
the devil himself, while over and against God he urges 
[and disseminates] his falsehoods concerning masses, purgatory, 
a monastic life, one s own works and [fictitious] divine worship 
(for this is the true Papacy, upon each of which the Papacy is 
altogether founded and is standing), and condemns, murders 
and tortures all Christians who do not exalt and honor these 
abominations of the Pope above all things. Wherefore just as 
we cannot adore the devil himself as Lord and God, so we can 
not endure his apostle, the Pope or Antichrist, in his rule as 
head or lord. For to lie and to kill, and to destroy body and 
soul eternally, is a prerogative of the Papal government, as I 
have very clearly shown in many books. 

In these four articles they will have enough to condemn in ij 
the Council. For they will not concede us even the least point 

1 Of. Sm. Art., 336, 2 39. 






PART III., ART. I. OF SIN. 321 

in these articles. Of this we should be certain, and keep the 
hope in mind, that Christ our Lord has attacked his adversary, 
whom he will pursue and destroy, both by his Spirit and com 
ing. Amen. 

For in the Council we will stand not before the Emperor or 16 
the political magistrate, as at Augsburg (where the Emperor 
published a most gracious edict, and caused matters to be heard 
kindly and dispassionately), but we will appear before the Pope 
and devil himself, who intends to hear nothing, but merely 
[when the case has been publicly announced] to condemn, to 
murder and to force to idolatry. Wherefore we ought riot here 
to kiss his feet, or to say : " Thou art my gracious lord," but 
as the angel in Zechariah 3 : 2 said to Satan : " The Lord re 
buke thee, O Satan/ 



310 PART THIRD. 

CONCERNING the following articles we will be able to treat 
with learned and reasonable men, or even among ourselves. 
The Pope and the Papal government do not care much about 
these. For with them conscience is nothing, but money, glory, 
honors, power are to them everything. 

I. Of Sin. 

Here we must confess, as Paul says in Rom. 5:11, that sin T 
originated [and entered the world] from one man Adam, by 
whose disobedience all men were made sinners, and subject to 
death and the devil. 1 This is called original or capital sin. 

The fruits of this sin are afterwards the evil deeds which are 2 
forbidden in the Ten Commandments, such as [distrust] unbe 
lief, false faith, idolatry, to be without the fear of God, arro 
gance, blindness, and, to speak briefly, not to know or regard 
God ; secondly, to lie, to swear by [to abuse] God s name [to 
swear falsely], not to pray, not to call upon God, not to regard 
God s Word, to be disobedient to parents, to murder, to be un 
chaste, to steal, to deceive, 2 etc. 

This hereditary sin is so deep [and horrible] a corruption of 3 
nature, that no reason can understand it, but it must be [learned 

PARALLEL PASSAGES. Augsburg Confession, ii., xviii. ; Apology, ii., chaj 
(iii.) ; Formula of Concord, Ep. and Sol. Dec., i. 

1 Rom. 5 : 12, 19. Apology, ii. : 7 sq. ; 24 sq. 

41 



322 THE SMALCALD ARTICLES. 

and] believed from the revelation of Scriptures, 1 Ps. 51 : 5 j 
Rom. 5 : 12 sqq. ; Ex. 33 : 3 ; Gen. 3 : 7 sqq. Wherefore the 
dogmas 2 of the scholastic doctors are pure errors and obscura 
tions contrary to this article, for by them it is taught : 

That since the fall of Adam the natural powers of man 4 
have remained entire and incorrupt, and that man by nature 
has right reason and a good will, as the philosophers teach. 
U And that man has a free will to do good and omit evil, 5 
and, again, to omit good and do evil. 

Also that man by his natural powers can observe and do all 6 
the commands of God. 

And that, by his natural powers, he can love God above all 7 
things, and his neighbor as himself. 

Also if a man do as much as is in him, God certainly grants 8 
to him his grace. 

And if he wish to come to the sacrament, there is no need of 9 
a good intention to do good, but it is sufficient if he have not 
a wicked purpose to commit sin ; so entirely good is his nature 
and so efficacious the sacrament. 

Also that it is not founded upon Scripture that, for a good 10 
work, the Holy Ghost with his grace is necessary. 

Such and many similar things have arisen from want of un- 1 1 
derstanding and learning concerning both sins and Christ our 
Saviour, and they are truly heathen dogmas which we cannot 
endure. For if these dogmas would be right, Christ has died 
in vain, since there is in man no sin and misery for which he 
should have died ; or he would have died only for the body, 
not for the soul, inasmuch as the soul is entirely sound, and the 
body only is subject to death. 



II. Of the Law. 

Here we hold that the Law was given by God, first to restrain i 
in by threats and the dread of punishment, and by the prom- 
se and offer of grace and favor. But all these miscarried, OD 
account of the wickedness which sin has wrought in man. 
For thereby a part were rendered worse, who are hostile to the 2 
Law, because it forbids those things which they do willingly, 
and enjoins those things which they do unwillingly. There 
fore, if they were not restrained by punishment , they would do 
more against the Law than before. For these are rude and 

PARALLEL PASSAGES. Apology, chap, (iii.), xii. : 88 sq. ; Formula of COD 
cord, Ep. and Sol. Dec., v., vi. 



1 Formula of Concord, Epit, i. : 8, p. 520. 

Aug. Conf., xviii. : 8, p. 43 : Apology, ii. : 8 sq., p. 79. 



PART III., ART. III. OF REPENTANCE 323 

wicked [unbridled and secure] men, who do evil wherever they 

have the opportunity. 

o< 2 The rest are blind and arrogant, and think that they ob- 3 

serve and can observe the Law by their own powers, as has 
been said above concerning the scholastic theologians ; thence 
come the hypocrites and false saints. 1 

But the chief office or power of the Law is that it reveal 4 
original sin with all its fruits, and show man how very low his 
nature has fallen, and that it has become utterly corrupted ; as 
the Law must tell that man neither has nor cares for God, and 
adores other gods, a matter which before and without the Law 
would not have been believed. In this way he becomes terri 
fied, is humbled, desponds, despairs and anxiously desires aid ; 
neither does he know whither to flee ; he begins to be enraged 
at God, and to murmur, etc. This is what Paul says (Rom. 4 : 
15) : " The Law worketh wrath." And Rom. 5 : 20 : " Sin is 
increased by the Law." ["The Law entered that the oifence 
might abound."] 

III. Of Repentance. 

This office [of the Law] the New Testament retains and i 
exercises, as St. Paul (Rom. 1:18) does, saying : " The wrath 
of God is revealed from heaven against all ungodliness and un 
righteousness of men." And 3:19: " All the world is guilty 
before God." " No man is righteous before him." And Christ 
(John 16 : 8) says: "The Holy Ghost will reprove the world 
of sin." 

This therefore is a thunderbolt of God, by which he strikes 2 
manifest sinners and hypocrites in one mass, and declares no 
one righteous, but forces them all together to terror and de 
spair. 2 This is the hammer, as Jeremiah says (23: 29): "Is 
not my Word like a hammer that breaketh the rock in pieces?" 
This is not activa contritio, or manufactured repentance, but 
vassiva contritio [torture of conscience], true sorrow of heart, 
suffering and sense of death. 3 

For that is the beginning of true repentance ; and here man 3 
must hear such a sentence as this : " You are all of no account, 
whether you be manifest sinners or saints [in your own opinion] ; 
you all must become different and do otherwise than you now 

PARALLEL PASSAGES. Augsburg Confession, xii. ; Apology, xii. ; chap, (vi.;, 
16 sq. ; Large Catechism, Baptism, 497, 77 sqq. ; Formula of Concord, iv. : Id 
q. ; V. : 7 sq. 

1 Cf. Formula of Concord, Sol. Dec., v. : 10, p. 636. 

2 See above, Part III., Art. ii., $ 4. 
1 Cf. Apology, xii. : 29, p. 264. 



324 THE 8MALCALD ARTICLES. 

are and are doing, be you great, wise, powerful and holy as you 
may. Here no one is [righteous, holy], godly," etc. 1 

But to this office the New Testament immediately adds the 4 
consolatory promise of grace through the Gospel, which must 
be believed, as Christ declares (Mark 1:15): " Repent and be 
lieve the Gospel," i. e. become different and do otherwise, and 
o|o believe my promise. And before him John is named a 5 

preacher of repentance, but " for the remission of sins," i. e. 
John was to accuse all, and prove that they were sinners, that 
they might know what they were before God, and might ac 
knowledge that they were lost men, and might thus be prepared 
for the Lord, to receive grace, and to expect and accept from 
him the remission of sins. Thus Christ also (Luke 24 : 47) 6 
himself says : " That repentance and remission of sins should 
be preached in his name among all nations." 

But when the Law alone, without the co-operation of the 7 
Gospel, exercises this, its office is death and hell, and man must 
despair, as Saul and Judas ; 2 just as St. Paul (Rom. 7 : 10) says 
that through sin the Law killeth. On the contrary, the Gos- 8 
pel brings consolation and remission, not only in one way, but 
through the Word and sacraments and the like, as we will hea,i 
afterward that " with the Lord is plenteous redemption," as Ps. 
130 : 7 says, against the dreadful captivity of sin. 

We will next contrast the false repentance of tbe sophists 9 
with true repentance, in order that both may be the tatter un 
derstood. 

Of the False Repentance of the Papists 

It was impossible that they should teach correctly concern- 10 
ing repentance, since they did not rightly know what H ; DS are, 
For, as has been shown above, 3 they do not believe arighf con 
cerning original sin, but say that the natural powers of mail 
have remained unimpaired and incorrupt ; that reason can 
teach aright, and the will can accordingly do aright [those things 
which are taught], that God certainly gives his grace when j? 
man does only as much as is in him, according to his free will. 

From this dogma it follows that they must repent only for : i 
actual sins, such as wicked thoughts that are acquiesced in (foi 
wicked emotion [concupiscence, vicious feelings and inclinations], 
lust and improper dispositions [according to them] are not sins). 
and for wicked words and deeds, which the free will could 
readily have omitted. And to such repentance they fix three . i 
parts, contrition, confession and satisfaction, with this consola- 

Cf. Rom. 3:10-12. 

1 Apology, xii., 8, p. 168. 

See above, Part III., i., 4 sq., p. 310. 






PABT HI., ART. III. OF REPENTANCE. 326 

lion and promise added : If man truly repent, confess, render 
satisfaction, he thereby merits forgiveness, and settles for his 
^4 sins with God. Thus in repentance men were instructed 

to repose confidence in their own works. Hence the ex- 13 
pression originated, which was employed in the pulpit when 
public absolution was announced to the people : " Prolong, O 
God, my life, until I shall make satisfaction for my sins and 
amend my life." 

Here neither Christ nor faith was mentioned ; but they 14 
hoped, by their own works, to overcome and efface sins before 
God. And with this intention we became priests and monks, 
that we might array ourselves against sin. 

As to contrition, the state of the case was this : Since no one 1 5 
could retain all his sins in memory (especially as committed 
through an entire year), they inserted this provision, viz. that 
if the remembrance of a concealed sin should perhaps return, 
this also should be repented of and confessed, etc. Meanwhile 
they were commended to the grace of God. 

Since also no one could know how great the contrition ought 16 
to be which would be sufficient before God, they gave this con 
solation : He who could not have contrition, at least ought to 
have attrition, which I may call a half or beginning of contri 
tion. Both these terms every one of them has understood, 
and now knows, as little as I. 1 Such attrition is reckoned as 
contrition to those going to confession. 

And when any one said that he could not have contrition, or 17 
could not lament his sins (as might have occurred in illicit love 
or the desire for revenge, etc.), they asked whether he did not 
wish or desire to lament. When one would reply Yes (for who, 
save the devil himself, would here say No ?), they accepted this 
as contrition, and forgave him his sins on account of this good 
work of his [which they adorned with the name of contrition]. 
Here they cite the example of Bernard, etc. 

Here we see how blind reason, in matters pertaining to God, ig 
gropes about, and, according to its own imagination, seeks for 
consolation in its own works, and cannot think of Christ and 
faith. But if it be considered in the light, this contrition is a 
manufactured and fictitious thought [or imagination], derived 
from man s own powers, without faith and without the know 
ledge of Christ. And in it, sometimes the poor sinner, when 
he reflected upon his own lust and desire for revenge, would 
have laughed, rather than wept, except one who either has 
been struck by [the lightning of] the Law, or has been vainly 
315 vexec ^ D 7 th e devil with a sorrowful spirit. Such contri 
tion is certainly mere hypocrisy, and has not mortified 

1 Apology, chap, (vi.) : 81, p. 201. 



326 THE SMALGALD ARTICLES. 

the lust for sins [flames of lust] ; for they must grieve, even 
though, if it had been free to them, they would have preferred 
to sin. 

With confession it stood thus : Every one must enumerate 15 
all his sins (which is an impossible thing). This was a great 
torment. But if any one had forgotten some sins, he would 
l)e absolved on the condition that if they would occur to him 
he must still confess them. Thereby he could never know 
whether he had confessed sufficiently, or when the confession 
would ever have an end. Yet they were pointed to their own 
works, and comforted thus : The more perfectly one confesses, 
and the more he is ashamed of himself and blames himself to 
the priest, the sooner and better he renders satisfaction for his 
sins ; for such humility certainly earns grace before God. 

Here there was no faith or Christ, and the virtue of the 20 
absolution was not declared to him, but upon the enumeration 
of sins and the shame depended the consolation. What tor 
ture, rascality and idolatry such confession has produced can 
not be enumerated. 

But the satisfaction is most indefinite [involved] of all. For 21 
no man could know how much to render for a single sin, to say 
nothing for all. Here they have resorted to the device of a 
small satisfaction, which could indeed be rendered, as five Pa 
ternosters, a day s fast, etc. ; for the rest of the repentance they 
point to purgatory. 

Here also there was extreme misery. For some thought that 22 
they would get out of purgatory, because, according to the old 
canons, seven years repentance belongs to a single mortal sin. 
Nevertheless confidence was placed upon our work of satisfac- 23 
tion, and if the satisfaction could have been perfect, confidence 
would have been placed in it entirely, and neither faith nor 
Christ would have been of use. But this was impossible. If 
my one had repented in that way for a hundred years, he would 
i5till not have known whether he had repented enough. This 
is always to repent and never to come to repentance. 
o-jn Here now the holy See at Rome came to the aid of the 24 

poor Church, and invented indulgences, whereby it remitted 
and waived [expiation or] satisfaction, first, for a single year, 
for seven years, for a hundred years, and distributed them 
among the cardinals and bishops, so that one could grant in 
dulgence for a hundred years, and another for a hundred days. 
But it reserved to itself alone the power to waive all the sat 
isfaction. 

Since now this began to yield money, and the traffic in bulls 25 
was profitable, it devised a golden jubilee year [a truly gold- 
bearing .year], and fixed it at Rome. It called this the remis 
sion of all punishment and guilt. Thither the people ran, be- 



PART III., AKT. III. OF EEPENTANCE. 327 

cause every one wished to be freed from a grievous, insupport 
able burden. This was to find and raise the treasures of the 
earth. 

Immediately the Pope pressed still further, and multiplied 
the golden years one upon another. But the more he devoured 
money, the wider did his jaws open. Therefore by his legates 
these years were published [everywhere] in the countries, until 
all churches and houses were full of the jubilee. At length 26 
he resorted to purgatory among the dead, first by establishing 
masses and vigils, afterwards by indulgences and a golden year, 
and finally souls became so cheap that he released one for a 
farthing. 

Nevertheless even this is not half. For although the Pope 2? 
taught men to depend upon, and trust in, these indulgences for 
salvation, yet he rendered the whole matter again uncertain. 
For in his bulls he puts it thus : He who wishes to become 
participant in the indulgences of a year of jubilee, ought to be 
contrite, and to have confessed, and to pay money. Moreover 
we have heard above that this contrition and confession are 
with them uncertain and hypocrisy. Likewise also no one 
knew what soul was in purgatory, and if some were therein, 
no one knew who had repented and confessed aright. There 
fore he took the coveted money, and comforted them mean 
while with his power and indulgence, and pointed them again 
to their uncertain work. 

If now there were some who did not regard themselves 28 
guilty of such actual sins in thoughts, words and works (as I 
and my like, in monasteries and chapters, wished to be monks 
and priests, and by fasting, watching, praying, saying Mass, 
harsh clothing and hard beds to protect ourselves from evil 
| 7 spirits, and with heart and soul to be holy), yet the hered 
itary, inborn evil sometimes in sleep did that (as also St. 
Augustine and Jerome among others confess) which is its na 
ture. Nevertheless each one was regarded by the others as so 
holy, as we taught, without sin and full of good works, that 
we could communicate and sell our good works to others, as 
being superfluous to us for heaven. This is indeed true, and 
seals, letters and illustrations are ;it hand. 

Such as these did not need repentance. For of what would 25 
they repent, as they had not acquiesced in the wicked thoughts? 
What would they confess [concerning words not uttered], as 
they had avoided the expression ? For what should they ren 
der satisfaction, as they were so guiltless of any deed that they 
could even sell their superfluous righteousness to other poor 
sinners? Such saints were also the Pharisees and Scribes in 
the time of Christ. 

Here conies the fiery ange], St. John, the true preacher of 30 



328 THE SMALCALD ARTICLES. 

repentance, and strikes with one bolt all of both classes [those 
selling and those buying works] in one mass, and says : " Re 
pent " (Matt. 3 : 2). Thus the former imagine : We neverthe- 31 
less have repented. The latter : We need no repentance. John 32 
says : Repent ye all, for ye are false penitents ; so are these 
false saints, and all of both classes need the forgiveness of sins, 
because ye all still know not what true sin is, to be silent as 
to your obligation to repent and escape from it. For no one 
of you is good ; you are full of unbelief, stupidity and igno 
rance of God and God s will. For here he is present : " Of 
whose fulness have all we received, and grace for grace " (John 
1 : 16), and without him no man can be just before God. 
Wherefore if you wish to repent, repent aright ; your repent 
ance is nothing. And you hypocrites, who do not need repent 
ance, you generation of vipers, who has warned you to flee from 
the wrath to come? etc. (Matt. 3:7; Luke 3 : 7). 

In the same way Paul also preaches (Rom. 3 : 10-12) : 33 
" There is none righteous, there is none that understandeth, 
there is none that seeketh after God, there is none that doeth 
good, no not one ; they are all gone out of the way ; they are 
together become unprofitable." And Acts 17 : 30 : " God now 34 
commandeth all men everywhere to repent." " All men," he 
says ; no one excepted who is a man. This repentance teaches 35 
3jg us to discern sin, viz. that we are altogether lost, and that 
with us, both within and without, there is nothing good, 
and that we ought absolutely to become other and new men. 

This repentance is not partial and beggarly [incomplete], such 36 
as is that for actual sins, nor is it even as uncertain as that. 
For it does not dispute as to whether there is or is not sin, but 
it overthrows everything in a mass, and affirms that with respect 
to us, all is nothing but sin. For why do we wish longer to 
investigate, to divide or distinguish ? Therefore, this contri 
tion also is not uncertain. For nothing remains there by which 
we can think of any good thing to pay for sin, but we only de 
spair concerning all things that we are, that we think, that we 
speak and do, etc. 

Likewise the confession also cannot be false, uncertain or 37 
partial. For he who confesses that all in him is nothing but 
sin, comprehends all sins, excludes none, forgets none. So also 38 
the satisfaction cannot be uncertain, because it is not an uncer 
tain, sinful work of ours, but it is the suffering and blood of 
the innocent Lamb of God who taketh away the sin of the 
world. 

Of this repentance John preaches ; and afterwards Christ in 39 
the Gospel, and we also. By this preaching of 1 repentance we 
dash to the ground the Pope and everything that is built upon 
our good works. For all are built upon a rotten and vain 






PART III., ART. III. OF KEPENTANCE. 329 

foundation, which is called a good work or law, even though no 
good work be there, but only wicked works, and no one does 
the Law (as Christ, John 7 : 19, says), but all transgress it. 
Therefore the building is nothing but falsehood and hypocrisy, 
even [in the part] where it is most holy and beautiful. 

This repentance in Christians continues until death, because, 40 
through the entire life, it contends with sin remaining in the 
flesh, as Paul (Rom. 7 : 14-25) shows, that he wars with the 
law in his members, etc. ; and this not by his own powers, but 
by the gift of the Holy Ghost that follows the remission of 
sins. This gift daily cleanses and purges the remaining sins, 
and works so as to render man pure and holy. Hereof the 41 
Pope, the theologians, the jurists, and every other man know 
o iq nothing [from their own reason], but it is a doctrine from 
heaven revealed through the Gospel, and is proclaimed as 
heresy by the godless saints. 

But if certain sectarists would arise, some of whom are per- 42 
haps already present, and in the time of the insurrection of the 
peasants came to my view, holding that all those who have once 
received the Spirit or the forgiveness of sins, or have become 
believers, even though they would afterwards sin, would still 
remain in the faith, and sin would not injure them, and cry 
thus: "Do whatever you please; if you believe, it is all 
nothing ; faith blots out all sins," l etc. They say, besides, that 
if any one sins after he has received faith and the Spirit, he 
never truly had the Spirit and faith. I have seen and heard 
of many men so insane, and I fear that such a devil is still re 
maining in some. 

If, therefore, I say, such persons would hereafter also arise, 43 
it is necessary to know and teach that if saints who still have 
and feel original sin, and also daily repent, and strive with it, 
fall in some way into manifest sins, as David into adultery, 
murder and blasphemy, faith and the Holy Ghost are then ab 
sent from them [they cast out faith and the Holy Ghost]. 
For the Holy Ghost does not permit sin to have dominion, to 44 
gain the upper hand so as to be completed, but represses and 
restrains it so that it must not do what it wishes. But if it do 
what it wishes, the Holy Ghost and faith are not there present. 
For St. John says (1 Ep. 3:9): " Whosoever is born of God 45 
doth not commit sin, .... and he cannot sin." And yet that 
is also the truth which the same St. John says (1 Ep. 1:8): 
" If we say that we have no sin, we deceive oarselves and the 
truth is not in us." 

1 Antinomians ; cf. Form, of Con., v. : 15, p. 636. 

42 



380 THE SMALCALD AKTICLES. 

IV. Of the Gospel. 

We will now return to the Gospel, which not merely in one 
way gives us counsel and aid against sin ; for God is super 
abundantly rich in his grace. First, through the spoken Word 
by which the forgiveness of sins is preached in the whole 
world ; which is the peculiar office of the Gospel. Secondly, 
through baptism. Thirdly, through the holy sacrament of the 
altar. Fourthly, through the power of the keys, and also 
through the mutual conversation and consolation of brethren, 
Matt. 18 : 20 : " Where two or three are gathered together," etc. 

320 V. Of Baptism. 

Baptism is nothing else than the Word of God [with mer- i 
sion] in the water, commanded by his institution, or as Paul 
says : " A washing in the Word ;" just as Augustine also says : 
" The Word comes to the element, and it becomes a sacrament." 
Therefore, we do not hold with Thomas and the monastic 2 
preachers or Dominicans, who forget the Word (God s institu 
tion) and say that God has imparted to the water a spiritual 
power, which, through the water, washes away sin. Nor do 3 
we agree with Scotus and the Barefooted monks [Minorites or 
Franciscan monks], who teach that, by the assistance of the di 
vine will, baptism washes away sins, and that this ablution oc 
curs only through the will of God, and by no means through 
the Word and water. 

Of the baptism of children, we hold that children ought to 4 
be baptized. For they belong to the promised redemption 
made through Christ, and the Church should administer it to 
them. 

VI. Of the Sacrament of the Altar. 

Of the sacrament of the altar we hold that bread and wine i 
in the Supper are the true body and blood of Christ, and are 
given and received not only by the godly, but also by wicked 
Christians. 

And that not only one form is to be given. For we do not 2 
need that high art which teaches us that under the one form 

PARALLEL PASSAGES. ART. IV.: Apology iv., 48 sq., chap, (iii.), 62; For 
mula of Concord, Ep. and Sol. Dec., v. 

PARALLEL PASSAGES. ART. V. : Augsburg Confession, ix. ; Apology, ix.; 
Small Catechism, 361 ; Large Catechism, 384, 485 ; Formula of Concord, Ep. 
xii., 6 sq. ; Sol. Dec., xii., 11 sq. 

PARALLEL PASSAGES. ART. VI.: Augsburg Confession, x., xxii. ipology, 
x., xxii. ; Small Catechism, 365 ; Large Catechism, 499 ; Formula of Concord, 
Epil and Sol. Dec., vii. 



PART 111., ART. VIII. OF CONFESSION 331 

there is as much as under both, as the sophists and Council of 
Constance teach. 

For although it may perhaps be true that there is as much 3 
under one as under both, yet the one form is not the entire 
ordinance and institution established and commanded by Christ. 
And we especially condemn, and in God s name execrate, those 4 
who not only omit both forms, but also tyrannically prohibit, 
Condemn and blaspheme them as heresy, and so exalt them 
selves against and above Christ, our Lord and God, etc. 

We care nothing about the sophistical subtlety concerning 5 
transubstantiation, by which they teach that bread and wine 
leave or lose their own natural substance, and remain only the 
appearance and color of bread, and not true bread. For it 
agrees best with Holy Scripture that the bread be and remain 
there, as Paul himself calls it (1 Cor. 10:16): "The bread 
which we break." And (1 Cor. 11 : 28) : " Let him so eat of 
that bread." 

321 VII. Of the Keys. 

The keys are an office and power given by Christ to the i 
Church for binding and loosing sins, not only such as are gross 
and well known, but also such as are subtle, hidden, and known 
only to God, as it is written in Ps. 19:13: " Who can under 
stand his errors?" And in Rom. 7:25, St. Paul complains 
that with the flesh he serves the law of sin. For it is not in 2 
our power, but belongs to God alone, to judge what, how great 
and how many are sins, as it is written in Ps. 144 (143 : 2) : 
" Enter not into judgment with thy servant ; for in thy sight 
shall no man living be justified." And Paul (1 Cor. 4 : 4) says : 3 
" For I know nothing by myself; yet am I not hereby justified ?" 

VIII. Of Confession. 

Since absolution or the power of the keys is also a consola- i 
ion and aid against sin and a bad conscience, appointed by 
Christ himself in the Gospel, Confession or absolution ought by 
no means to be abolished in the Church, especially on account 
of [tender and] timid consciences and uncultivated youth, in 
order that they may be heard, and instructed in Christian doc 
trine. 

But the enumeration of sins ought to be free to every one, 2 
as to what he wishes to enumerate or not to enumerate. For 

PARALLEL PASSAGES. ART. VII. : Augsburg Confession, Art. xxvrii. ; Apol 
ogy, Arts, xi., xii., 39 sq.; xxviii.; Smalcald Articles, 333, 24, 68. 

PARALLEL PASSAGES. ART. VIII.: Augsburg Confession, Arts, xi., xxv.; 
Apology, Art. xi., xii., chap, (vi.) ; Smalcald Articles, Part II., Art iii., g 19 
Small Catechism, 363. 



332 THE SMALCALD ARTICLES. 

as long as we are in the flesh, we will not lie when we say: 
" I am a poor man, full of sins." Rom. 7 : 23 : "I see an 
other law in my members," etc. For since private absolution 
arises from the office of the keys, it should not be neglected, 
but must be esteemed of the greatest worth, just as all other 
offices also of the Christian Church. 

And in those things which concern the spoken, outward 3 
Word, we must firmly hold that God grants his Spirit or grace 
to no one, except through or with the preceding outward Word. 
Thereby we are protected against enthusiasts, i. e. spirits who 
boast that they have the Spirit without and before the Word, 
and accordingly judge Scripture or the spoken Word, and explain 
and stretch it at their pleasure, as Miinzer did, and many still 
do at the present day; they wish to be acute judges between 
the Spirit and the letter, and yet know not what they say or 
propose. Because the Papacy also is nothing but enthusiasm, 4 
by which the Pope boasts that all laws exist in the shrine of 
222 his heart, and whatever he decides and commands in his 
churches is spirit and law, even though it be above and 
contrary to Scripture and the spoken Word. 

All this is the old devil and old serpent, who also converted 5 
Adam and Eve into enthusiasts, and led them from the outward 
Word of God to spiritualism and self-conceit, and nevertheless 
he effected this through other outward words. Just so our en- 6 
thusiasts [at the present day] condemn the outward Word, and 
nevertheless they themselves are not silent, but they fill the 
world with their pratings and writings, as though indeed the 
Spirit were unable to come through the writings and spoken 
word of apostles, but he must come through their writings and 
words. Why therefore do not they also omit their own sermons 
and writings, until the Spirit himself come to men, without 
their writings and before them, as they boast that they have re 
ceived the Spirit without the preaching of the Scriptures ? But 
of these matters there is not time now to dispute at greater 
length; we have heretofore paid sufficient attention to this 
subject. 1 

For even those who believe before baptism, or become believ- 7 
ing in baptism, believe through the outward Word that precedes, 
ns the adults, who have come to reason, must first have heard : 
"He that believeth and is baptized, shall be saved," even 
though they are at first unbelieving, and receive the Spirit and 
baptism ten years afterwards. Cornelius (Acts 10 : 1 sqq.) had 8 
heard long before among the Jews of the coming Messiah, 
through whom he was righteous before God, and in such faith 

1 E. g. Luther s Exposition of Gospel of John, Luther s Works, Walch i 
cd.,vii., p. 1149 sq., 2225, 2327 ; Seckendorf s History, 3 : 166. 



PART III., ART. X. OF OKDINATION. 333 

his prayers and alms were acceptable to God (as Luke calls him 
devout and fearing God), and without such preceding Word 
and hearing could not have believed or been righteous. But 
St. Peter had to reveal to him that the Messiah (in whom, as 
one that was to come, he had hitherto believed) had already 
come, and his faith in the coming Messiah did not hold him 
captive among the hardened and unbelieving Jews, but he 
knew that he was now to be saved by a present Messiah, and 
he neither denied nor persecuted him, as did the Jews. 

In a word, enthusiasm inheres in Adam and his children 9 
from the beginning to the end of the world ; its poison has been 
implanted and infused into them by the old dragon, and is the 
origin, power and strength of all heresy, especially of that of 
the Papacy and Mahomet. Therefore in regard to this we 10 
ought and must constantly maintain that God does not wish to 
deal with us otherwise than through the spoken Word and the 
sacraments, and that whatever without the Word and sacraments 
is extolled as spirit is the devil himself. For God also wished n 
090 to appear to Moses through the burning bush and spoken 
Word ; and no prophet, neither Elijah nor Elisha, received 
the Spirit without the Ten Commandments or spoken Word. 
Neither was John the Baptist conceived without the preceding 
word of Gabriel, nor did he leap in his mother s womb without 
the voice of Mary. And Peter says (2 Ep. 1:21): "Then 
prophecy came not by the will of man ; but holy men of God 
spake as they were moved by the Holy Ghost." Without the 
outward Word they were not holy, neither as unholy did the 
Holy Ghost move them to speak ; but they were holy Peter 
says, when the Holy Ghost spake through them. 

IX. Of Excommunication. 

The greater excommunication, as the Pope calls it, we regard 
only as a civil penalty, and not pertaining to us ministers of 
the Church. But the less is true Christian excommunication, 
which prohibits manifest and obstinate sinners from the sacra 
ment and other communion of the Church until they are re 
formed and avoid sin. And ministers ought not to confound 
this ecclesiastical punishment or excommunication with civi 
penalties. 

X. Of Ordination and the Call. 

If the bishops were true bishops, and would devote them- i 
selves to the Church and the Gospel, they might be allowed, 

PARALLEL PASSAGES. ART. IX. : Augsburg Confession, xxviii. ; Apology 
xxviii. : 13, 14 ; Smalcald Articles, 342 : 74. 

PARALLEL PASSAGES. ART. X.: Augsburg Confession, v., xiv. ; Apology 
xiv. ; Smalcald Articles, 340 sqq. ; Small Catechism, 369 sqq. 



334 THE SMALCALD ARTICLES. 

for the sake of love and unity, and not from necessity, to or 
dain and confirm us and our preachers ; nevertheless, under 
the condition that all masks and phantoms [deceptions, absur 
dities and appearances] of unchristian nature and display be 
laid aside. Yet because they neither are nor wish to be true a 
bishops, but worldly lords and princes, who will neither preach, 
nor teach, nor baptize, nor administer the Lord s Supper, nor 
perform any work or office of the Church, but persecute and 
condemn those who being called discharge this duty ; for their 
sake the Church ought not to remain without ministers. 

Therefore, as the ancient examples of the Church and the 3 
Fathers teach us, we ourselves will and ought to ordain suit 
able persons to this office; and (even according to their own 
laws) they have not the right to forbid or prevent us. For 
their laws say that those ordained even by heretics should be 
regarded and remain as ordained, as St. Jerome writes of the 
Church at Alexandria, that at first it was governed in common 
by the bishops through the priests and preachers. 

324 XI. Of the Marriage of Priests. 

In prohibiting marriage, and burdening the divine order of i 
priests with perpetual celibacy, they have neither reason nor 
right, but have treated it as antichristian, tyrannical, sceptical 
scoundrels, and have afforded occasion for all kinds of horrible, 
abominable sins of impurity, in which they still wallow. But 2 
just as the power has been given neither to us nor to them to 
make a woman out of a man, or man out of a woman, or to 
annihilate both, so also it has not been given them ; so also 
power has not been given them to sunder and separate such 
creatures of God, or to forbid them from living honorably in 
marriage with one another. Therefore we are unwilling to 3 
assent to their abominable celibacy, nor will we even tolerate 
it, but we wish to have marriage free as God has instituted and 
appointed it, and we wish neither to rescind nor hinder his 
work ; for Paul says that this prohibition of marriage is a doc 
trine of devils (1 Tim. 4 : 1 sqq.). 

XII. Of the Church. 

We do not acknowledge them as the Church, and they are i 
not [because in truth they are not the Church] ; we also will 

PARALLEL PASSAGES. ART. XI. : Augsburg Confession, xxiii. ; Apology 
txiii. ; Large Catechism, 424 sq. 

PARALLEL PASSAGES. ART. XII. : Apostles Creed, Nicene Creed, Augsburg 
Ccnfession, vii., xv. ; Apology, vii. ; Small Catechism, 358; Large Catechism, 
456 sqq.; Formula of Concord, Sol. Dec., x., 19 sq. 



PART III., ART. XIV. OF MONASTIC VOWS. 335 

not listen to those things which, under the name of Church, 
they either enjoin or forbid. For, thank God, to-day a child 2 
seven years old knows what the Church is, viz. saints, believers 
and lambs who hear the voice of their Shepherd. For the chil 
dren repeat: "I believe in one holy [Catholic or] Christian 
Church." This holiness does not consist in an alb, a tonsure, 3 
a long gown and other of their ceremonies devised by them 
beyond Holy Scripture, but consists in the Word of God and 
true faith. 

XIII. How Man is Justified before God, and of Good Works. 

What I have hitherto and constantly taught concerning this i 
I cannot in the least change, viz. that by faith (as St. Peter says) 
we acquire a new and clean heart, and God accounts, and will 
account us righteous and holy, for the sake of Christ, our Medi 
ator. And although sin in the flesh has not been altogether 
removed and become dead, yet he will not punish or regard 
this. 

For good works follow this faith, renewal and forgiveness a 
of sins. And that in them which is still sinful and imperfect 
is not accounted as sin and defect, even for Christ s sake ; but 
one the entire man, both as to his person and his works, is and 

} is called just and holy, from pure grace and mercy, shed 
upon us [unfolded] and displayed in Christ. Wherefore we 3 
cannot boast of our many merits and works, if they be viewed 
apart from grace and mercy, but as it is written, (1 Cor. 1 : 31) : 
" He that glorieth, let him glory in the Lord," viz. that he has 
i gracious God. For thus all is well. We say besides that if 
works do not follow, faith is false and not true. 



XIV. Of Monastic Vows. 

As monastic vows directly conflict with the first chief arti- i 
ale, 1 they ought to be absolutely abolished. For it is of them 
that Christ says (Matt. 24 : 5, 23 sqq.) : " I am Christ," etc. 
For he who makes a vow to live in a monastery believes that 2 
he will enter upon a mode of life holier than the ordinary 
Christians, and by his own works wishes to earn heaven not 

PARALLEL PASSAGES. ART. XIII.: Augsburg Confession, iv., vt., xx.j 
Apology, ii. (iii.), xx. ; Smalcald Articles, Part II., Art. i. ; Formula of Con 
cord, Epit. and Sol. Dec., iii., iv. 

PARALLEL PASSAGES. ART. XIV. : Augsburg Confession, xxvii. ; Apology, 
xvi., xxvii.; Smalcald Articles, Part II., Art. iii. Cf. Luther: "De Votis Mo- 
nasticis," Wittenberg, 1521. 

1 See Smalcald Articles, Part II., Art. i. f 3 1. 



336 THE SMALCALD ARTICLES. 

only for himself, but also for others; this is to ieny Christ 
And they boast from their St. Thomas that a monastic vow is \ 
on an equality with baptism. 1 This is blasphemy against God. 

XV. Of Human Traditions. 

The declaration of the Papists that human traditions serve i 
for the remission of sins, or merit salvation, is altogether un 
christian and condemned, as Christ says (Matt. 15:9): "In 
vain they do worship me, teaching for doctrines the command 
ments of men." And Tit. 1 : 14 : " That turn from the truth." 
Also their declaration that it is a mortal sin if one do not ob- 2 
serve these statutes, is not right. 

These are the articles on which I must stand ; and if God 3 
so will I shall stand even to my death. And I do not know 
how to change or to concede anything in them. If any one 
else will concede anything, he will do it at the expense of his 
conscience. 

Lastly, the Pope s bundle of impostures still remains, con- 4 
cerning foolish and childish articles, as the dedication of 
churches, the baptism of bells, the baptism of the altar-stone, 
with its godfathers to pray and offer gifts. Such baptism is 
administered to the reproach and mockery of holy baptism, 
and should not be tolerated. Afterwards, concerning the con- 5 
secration of wax tapers, palm-branches, cakes, spices, oats, etc., 
which nevertheless cannot be called consecrations, but are noth- 
22g ing but mockery and fraud. There are infinite other such 
deceptions, which we commit to their god, and which 
may be adored by them, until they are weary of them. We 
will not be confused by [ought to have nothing to do with] 
them. 

DR. MARTIN LUTHER subscribed. 

DR. JUSTUS JONAS, Rector, subscribed. 

DR. JOHN BUGENHAGEN, POMERANUS subscrited. 

DR. CASPAR CREUTZIGER subscribed. 

NICLAS AMSDORF of Magdeburg subscribed. 

GEORGE SPALATINE of Altenburg subscribed. 

I, PHILIP MELANCHTHON, approve the above articles as 
right and Christian. But of the Pope, I hold that if 
he would allow the Gospel, for the sake of the peace 
and general unity of Christians, who are now under 

PARALLEL PASSAGES. Augsburg Confession, xv., xxvi. ; Apology, vii., 30 sq.. 
IT.; Formula of Concord, Epitome and Sol. Dec., x. 

1 Apology, xxvii., 20. Luther wrote on the margin of the Apology 
Blasphemy of St. Thomas." 



SUBSCRIPTIONS. 337 

him, and may be under him hereafter, the superiority 
over bishops which he has in other respects could be 
allowed to him, according to human right, also by us. 

JOHN AGRICOLA of Eisleben subscribed. 

GABRIEL DIDYMUS subscribed. 

I, DR. URBAN RHEGIUS, Superintendent of the churches 
in the Duchy of Luneburg, subscribe my name and the 
names of my brethren, and of the Church of Hanover. 

I, STEPHEN AGRICOLA, Minister at Hof, subscribe. 

Also I, JOHN DRACONITES, Professor and Minister at Mar 
burg. 

I, CONRAD FIGENBOTZ, for the glory of God subscribe that 
I have thus believed, and am still preaching and firmly 
believing as above. 

I, ANDREW OSIANDER of Niirnberg, subscribe. 

I, M. VEIT DIETERICH, Minister at Nurnberg, subscribe. 

I, ERHARD SCHNEPF, Preacher at Stuttgart, subscribe. 

CONRAD OETINGER, Preacher of Duke Ulrich at Pforzheim. 

SIMON SCHNEEWEIS, Pastor of the Church at Crailsheim. 

I, JOHN SCHLAINHATJFFEN, Pastor of the Church at 
Koethen, subscribe. 

M. GEORGE HELT of Forchheim. 

M. ADAM of Fulda, } ^ i TT 

M. ANTHONY CORYINUS, } Preachers m Hesse 

I, JOHN BUGENHAGEN, PoMERANUS, 1 Doctor, again sub 
scribe in the name of M. JOHN BRENTZ, as on depart 
ing from Smalcald he directed me orally and by a letter 
which I have shown to these brethren who have sub 
scribed. 

I, DIONYSIUS MELANDER, subscribe to the Confession, the 
Apology, and the Concord ia on the subject of the Eu 
charist. 

PAUL RHODIUS, Superintendent of Stettin. 

GERARD OENIKEN, Superintendent of the Church at Min- 
deu. 

I, BRIXIUS NORTH ANUS, Minister of the Church of Christ 
which is at Soest, subscribe to the Articles of the rev 
erend Father, Martin Luther, and confess that hitherto 
I have thus believed and taught, and by the Spirit I 
will continue thus to believe and teach. 

MICHAEL COELIUS, Preacher at Mansfeldt, subscribed, 
go- M. PETER GELTNER, Preacher at Frankfort, subscribed. 

WENDAL FABER, Pastor of Seeburg in Mansfeldt. 

I, JOHN .ZEpiNUS, subscribe. 

Likewise, I, JOHN AMSTERDAM 2 of Bremen. 

1 Native of Pomerania. 2 John Tiraann, native of Amsterdam and pastor of 
St. Martin s, Bremen. 

43 



338 mE SMALCALD AKTICLES. 

I, FREDERICK MYCONIUS, Pastor of the Church at Gotha 

in Thuringia, subscribe in ray own name, and in that 

of JUSTUS MENIUS of Eisenach. 
I, JOHN LANG, D., and Preacher of the Church at Erfurt, 

in my own name, and in that of my other co-workers 

in the Gospel, viz. : 
Licentiate LUDWIG PLATZ of Melsungen. 

M. SlGISMUND KlRCHNER. 

M. WOLFGANG KISMETTER. 

M. MELCHIOR WEITMAN. 

M. JOHN TALL. 

M. JOHN KILLIAN. 

M. NICHOLAS FABER. 

M. ANDREW MENSER, I subscribe with my hand. 

And I, EGIDIUS MECHLER, have subscribed with rny hand. 



APPENDIX. 

328 OF THE POWER AND PRIMACY OF THE POPE. 
Treatise Written by the Theologians assembled at Smalcald, 1 m 
the year MDXXXVIL 

THE Roman pontiff claims for himself that by divine right i 
he is above all bishops and pastors [in all Christendom]. 

Secondly, he adds also that by divine right he has both 2 
swords, i. e. the right of bestowing and transferring kingdoms. 

And thirdly, he says that to believe this is necessary for sal- 3 
vation. And for these reasons the Roman bishop calls him 
self the vicar of Christ on earth. 

These three articles we hold to be false, godless, tyrannical 4 
and pernicious to the Church. 

In order, moreover, that our affirmation may be understood, 5 
we will first define what they call to be above all by divine 
right. For they mean that he is universal, or as they say oecu 
menical bishop, i. e. from whom all bishops and pastors through 
out the entire world ought to seek ordination and confirmation, 
whc has the right of electing, ordaining, confirming, deposing 
all bishops [and pastors]. Besides this, he claims for himself 6 
the authority to frame laws concerning services, concerning- 
changing the sacraments and concerning doctrine, and wishes 

PARALLEL PASSAGES. Augsburg Confession, Art. xxviii.; Apology, Art 
vii., 23 sqq., xxviii.; Smalcald Articles, Part, II., Art. iv.; Part III., Art. viii, 
H sqq ; Art. x. 



APPENDIX. POWER AND PRIMACY OF THE POPE. 339 

nia articles, his decrees, his laws to be regarded equal to the 
divine laws, i. e. he holds that, by the Papal laws, the con 
sciences of men are so bound that those who neglect them, 
evon without public offence, sin mortally [that they cannot be 
discontinued without sin. For he wishes to found this power 
upon divine right and the Holy Scriptures ; yea, he wishes 
that they be preferred to the Holy Scriptures and God s com 
mands]. And it is still more horrible that he adds that be 
lief in all these things belongs to the necessity of salvation. 



329 I. OF THE FIRST ARTICLE. 

A. From the Gospel. 

First, therefore, we will show from the Gospel that the Ro- 7 
man bishop is not by divine right above other bishops and 
pastors. 

Luke 22 : 25. Christ expressly prohibits lordship among 8 
the apostles [that any apostle should have the pre-eminence 
over the rest]. For this was the very question which they 
were disputing when Christ spake of his passion, viz. who 
should command, and be as it were the vicar of the absent 
Christ. There Christ reproves this error of the apostles, and 
teaches that there shall not be lordship or superiority among 
them, but that the apostles would be sent forth as equals to the 
common ministry of the Gospel. Accordingly, he says : " The 
kings of the Gentiles exercise lordship over them ; and they 
that exercise authority upon them are called benefactors, but 
ye shall not be so ; but he that is greatest among you, let him 
be as the younger ; and he that is chief, as he that doth serve." 
The antithesis here shows that lordship is disapproved. 

The same is taught by the parable when Christ in the same 
dispute concerning the kingdom (Matt. 18 : 2) sets a little child 
in the midst, signifying that among ministers there is not to 
be sovereignty, just as a child neither takes nor seeks sove 
reignty for himself. 

John 20 : 21. Christ sends forth his disciples on an equality 9 
without any distinction when he says : " As my Father hath 
sent me, even so send I you." He says that he sends indi 
viduals in the same manner as he himself was sent ; and hence 
grants a prerogative or lordship to no one above the rest. 

Gal. 2 : 7 sq. Paul manifestly affirms that he was neither ic 
ordained nor confirmed by Peter, nor does he acknowledge 
Peter to be one from whom confirmation should be sought. 
And he expressly contends from this circumstance that his call 
g2Q does not depend upon the authority of Peter. But he 
ought to have acknowledged Peter as a superior if bv di- 



340 THE SMALCALD ARTICLES. 

vine right Peter was superior. Palil accordingly says tha. ne 
had at once preached the Gospel without consulting Peter. 
Also : " Of those who seemed to be somewhat (whatsoever they 
were, it maketh no matter to me ; God accepteth no man s per 
son)." And : " They who seemed to be somewhat in confer 
ence added nothing to me." Since Paul therefore clearly testi 
fies that he did not even wish to seek for the confirmation of 
Peter, even when he had come to him, he teaches that the au 
thority of the ministry depends upon the Word of God, and 
that Peter was not superior to the other apostles, and that ordi 
nation or confirmation was not to be sought from Peter alone 
[that the office of the ministry proceeds from the general call 
of the apostles, and that it is not necessary for all to have the 
call or confirmation of this person alone]. 

In 1 Cor. 3 : 6, Paul makes ministers equal, and teaches that i . 
the Church is above the ministers. Hence superiority or lord 
ship over the Church or the rest of the ministers is not ascribed 
to Peter. For he says thus : " All things are yours ; whether 
Paul, or Apollos, or Cephas," i. e. Let not other ministers or 
Peter assume for themselves lordship or superiority to the 
Church; let them not burden the Church with traditions; let 
not the authority of any avail more than the Word [of God] ; 
let not the authority of Cephas be opposed to the authority of 
the other apostles, as they reasoned at that time : " Cephas, who 
is an apostle of higher rank, observes this ; therefore, Paul and 
the rest ought to observe this." Paul removes this pretext from 
Peter, and denies that his authority is to be preferred to the 
rest or to the Church. 

B. From History. 

The Council of Nice resolved that the bishop of Alexandria i a 
should administer the churches in the East, and the Roman 
bishop the suburban, i. e. those which were in the Roman prov 
inces in the West. 1 Hence it was first by human law, i. e. the 
resolution of the Council, that the authority of the Roman 
bishop arose. If already by divine law the Roman bishop 
would have had the superiority, it would not have been lawful 
for the Council to have removed any right from him and to 
have transferred it to the bishop of Alexandria; yea all the 
331 bishops of the East ought perpetually to have sought or 
dination and confirmation from the bishop of Rome. 

The Council of Nice determined also 2 that bishops should be 1 3 
elected by their own churches, in the presence of a neighbor 
ing bishop or of several. The same was observed also in the 14 

1 Council of Nice (325), Canon 6. Canon 4. 



\PPENDIX. POWER AND PEIMACY OF THE POPE. 341 

West and in the Latin churches, as Cyprian and Augustine 
testify. For Cyprian says in his fourth letter to Cornelius : 
" For which reason you must diligently observe and keep the 
divine observance and apostolic practice, as it is also observed 
among us and in almost all the provinces, that for celebrating 
properly ordinances all the neighboring bishops of the same 
province should assemble ; and the bishop should be chosen in 
the presence of the people, who have most fully known the life 
of each one, which we also see was done among us in the or 
dination of our colleague, Sabinus; so that by the suffrage of 
the entire brotherhood, and by the judgment of the bishops, 
who had assembled in their presence, the episcopate was con 
ferred and hands imposed upon him." 

Cyprian calls this custom a divine tradition and an apostolic i ^ 
observance, and affirms that it was observed in almost all the 
provinces. Since therefore neither ordination nor confirmation 
was sought from a bishop of Rome in the greater part of the 
world in the Latin and Greek churches, it is sufficiently appa 
rent that the churches did not then ascribe superiority and dom 
ination to the bishop of Rome. 

Such superiority is impossible. For it is impossible for one 16 
bishop to be the inspector of the churches of the whole world, 
or for churches situated in the most remote lands [all the min 
isters] to seek ordination from one. For it is manifest that the 
kingdom of Christ has been dispersed through the whole world ; 
and to-day there are many churches in the East which do not 
seek ordination or confirmation from the Roman bishop [which 
have ministers ordained neither by the Pope nor his bishops]. 
Therefore since such superiority [which the Pope, contrary to 
all Scripture, arrogates to himself] is impossible, and the 
churches in the greater part of the world have not acknow 
ledged it, it is sufficiently apparent that it was not established 
[by Christ, and does not spring from divine law]. 
ooo Many ancient Synods have been proclaimed and held 17 

in which the bishop of Rome did not preside; as that 
of Nice and very many others. This also testifies that the 
Church did not then acknowledge the primacy or superiority 
of the bishop of Rome. 

Jerome says: "If authority is sought, the world is greater 1 8 
than the city. Wherever there has been a bishop, whether at 
Rome, or Eugubium, or Constantinople, or Rhegium, or Alex 
andria, he is of the same merit and priesthood." 1 

Gregory, writing to the patriarch at Alexandria, forbids him- 19 

1 Ed. princeps and Selnecker in edition of 1582 add from Jerome : 
" The influence of wealth and the humility of poverty do not render him 
higher or lower." 



342 THE SMALCALD ARTIC1 ES 

self to bo called universal bishop. And in the " Register " he, 
says that in the Council of Chalcedon the primacy was offered 
to the bishop of Rome, and was not accepted. 

Lastly, how can the Pope be by divine right over the entire 2c 
Church, when the Church has* the election, and the custom 
gradually prevailed that bishops of Rome should be confirmed 
by emperors? 

Also, 1 since there had been for a long time contests concern- 21 
ing the primacy between the bishops of Rome and Constanti 
nople, the emperor Phocas at length determined that the pri 
macy should be assigned to the bishop of Rome. But if the 
ancient Church had acknowledged the primacy of the Roman 
pontiff, this contention would not have occurred, neither would 
there have been need of a decree of the emperor. 

C. Arguments of the Adversaries. 

But they cite against us certain passages, viz. (Matt. 16 : 18 22 
sq.) : "Thou art Peter, and upon this rock I will build my 
Church." Also: "I will give unto thee the keys." Also 
(John 21 : 15) : " Feed my sheep," and some others. But since 
this entire controversy has been fully and accurately treated of 
elsewhere in the books of our theologians, and all things can 
not be reviewed in this place, we refer to those writings, and 
wish them to be regarded as repeated. Yet we will briefly 
reply concerning the interpretation of the passages quoted. 

In all these passages Peter is the representative of the 23 
entire assembly of apostles, as appears from the text itself. 
OOQ For Christ asks not Peter alone, but says : " Whom do ye 
say that I am?" 2 And what is here said in the singular 
number: "I will give unto thee the keys; and whatsoever 
thou shalt bind," etc., is elsewhere expressed in the plural 
(Matt. 18:18): "Whatsoever ye shall bind," etc. And in 
John 20 : 23 : " Whosesoever sins ye remit," etc. These words 
testify that the keys are given alike to all the apostles, and 
that all the apostles are alike sent forth. 

In addition to this, it is necessary to confess that the keys 24 
pertain not to the person of a particular man, but to the Church, 
as many most clear and firm arguments testify. For Christ, 
speaking concerning the keys (Matt. 18 : 19), adds : " If two of 
you shall agree on earth," etc. Therefore he ascribes the keys 
to the Church principally and immediately ; just as also for 
this reason the Church has principally the right of calling. 
[For just as the promise of the Gospel belongs certainly and 
immediately to the entire Church, so the keys belong immedi- 

1 Germ, omits g 21. Matt. 16 : 15. 



APPENDIX. POWER AND PRIMACY OF THE POPE. 34& 

ately to the entire Church, because the keys are nothing else 
than the office whereby this promise is communicated to every 
one who desires it, just as it is actually manifest that the 
Church has the power to ordain ministers of the Church. And 
Christ speaks in these words : " Whatsoever ye shall bind," 
etc., and means that to which he has given the keys, namely, 
the Church : " Where two or three are gathered together in 
my name" (Matt. 18 : 20). Likewise Christ gives supreme and 
final iurisdiction to the Church, when he says : " Tell it to the 
Church."] 

Therefore it is necessary in these passages that Peter be the 
representative of the entire assembly of the apostles, and for this 
reason they do not ascribe any prerogative, or superiority, or 
lordship to Peter. 

As to the declaration: "Upon this rock I will build my 2 5 
Church," certainly the Church has not been built upon the au 
thority of man, but upon the ministry of the confession which 
Peter made, in which he proclaims that Jesus is the Christ, the 
Son of God. He accordingly addresses him as a minister : 
" Upon this rock," i. e. upon this ministry. [Therefore he ad 
dresses him as a minister of such an office as is to be pervaded 
by this confession and doctrine, and says : " Upon this rock," 
i. e. this declaration and ministry.] 

Furthermore, the ministry of the New Testament is not 26 
bound to persons and places, as the Levitical ministry, but it is 
dispersed throughout the whole world, and is there where God 
gives his gifts, apostles, prophets, pastors, teachers; neither 
does this ministry avail on account of the authority of any 
person, but on account of the Word given by Christ. 
gg^ And in this way most of the holy Fathers, as Origen, 27 

Cyprian, Augustine, Hilary and Bede, interpret this pas 
sage (Upon this rock). Chrysostom l says thus : " Upon this 28 
rock/ not upon Peter. For he built his Church not upon man, 
but upon the faith of Peter. But what was his faith ? < Thou 
art the Christ, the Son of the living God. " And Hilary says : 29 
" To Peter the Father revealed that he should say, Thou art 
the Son of the living God. Therefore the building of the 
Church is upon this rock of confession ; this faith is the foun 
dation of the Church," etc. 

And as to that which is said (John 21 : 15 sqq.) : "Feed my 30 
sheep," and " Lovest thou me more than these ?" it does not as 
yet follow hence that a peculiar superiority was given Peter. 
He bids him " feed," i. e. teach the Word, or rule the Church 
with the Word, which Peter has in common with the otiar 
apostles. 

1 Germ, omits \ 28, 29. 



S44 THE SMALCALD ARTICLES. 

II. OP THE SECOND ARTICLE. 

The second article is still clearer, because Christ gave to the 31 
apostles only spiritual power, i. e. the command to teach the 
Gospel, to announce the forgiveness of sins, to administer the 
sacraments, to excommunicate the godless without temporal 
force ; and he did not give the power of the sword or the right 
to establish, occupy or confer kingdoms of the world. For 
Christ says (Matt. 28 : 20) : " Go ye, teaching them to observe 
all things whatsoever I have commanded you." Also (John 
20 : 21) : " As my Father hath sent me, even so send I you." 
But it is manifest that Christ was not sent to bear the sword 
or possess a wordly kingdom, as he himself says (John 18 : 36) : 
" My kingdom is not of this world." And Paul says (2 Cor. 
1 : 24) : " Not for that we have dominion over your faith." 
And (2 Cor. 10 : 4) : " The weapons of our warfare are not 
carnal," etc. 

As, -therefore, Christ in his passion is crowned with thorns, 32 
and led forth to be derided in royal purple, it was thereby sig 
nified that his spiritual kingdom being despised, i. e. the Gospel 
being suppressed, another kingdom of the world would be es 
tablished with the pretext of ecclesiastical power. Wherefore 33 
the constitution of Boniface VIII. and the chapter Omnes, 
Dist. 22, and similar opinions which contend that the Pope is 
by divine right the ruler of the kingdoms of the world, are 
false and godless. From this persuasion horrible darkness has 34 
overspread the Church, and also great commotions have arisen 
in Europe. For the ministry of the Gospel was neglected, and 
the knowledge of faith and a spiritual kingdom became ex- 
oqe tinct; Christian righteousness was supposed to be that 
* external government which the Pope had established. 
Then the popes began to seize upon kingdoms for themselves, 35 
they transferred kingdoms, they vexed with unjust excommu 
nications and wars the kings of almost all nations in Europe, 
but especially the German emperors ; so that they sometimes oc 
cupied the cities of Italy, and at other times reduced to subjec 
tion the bishops of Germany, and wrested from the emperors the 
conferring of episcopates. Yea in the Clementines it is even 
written : That when the empire is vacant, the Pope is the legit 
imate successor. Thus the Pope has not only usurped domin 
ion, contrary to Christ s command, but has also tyrannically 
exalted himself above all kings. Neither in this matter is the 36 
deed itself so much to be reprehended as it is to be detested, 
that he assigns as a pretext the authority of Christ ; that he 
transfers the keys to a worldly government ; that he binds sal 
vation to these godless and execrable opinions, when he sayy, 
that it belongs to necessity for salvation that men believe that 



APPENDIX. POWER AND PKIMAC1 OF THE POPK 345 

this dominion is in accordance with divine right. Since such 37 
errors as these obscure faith and the kingdom of Christ, they 
are in no way to be disguised. For the result shows that they 
have been great pests to the Church. 

III. OF THE THIRD ARTICLE. 

In the third place, this must be added : Even though the 38 
bishop of Rome would have, by divine right, the primacy and 
superiority, nevertheless obedience is not due those pontiffs who 
defend godless services, idolatry and doctrine conflicting witt 
die Gospel ; yea such pontiffs and such a government ought to 
be regarded as a curse, as Paul clearly teaches (Gal. 1:8): 
" Though an angel from heaven preach any other Gospel unto 
you than that which we have preached unto you, let him be 
accursed." And in Acts (5 : 29) : " We ought to obey God, 
rather than men." Likewise the canons 1 also clearly teach that 
we should not obey an heretical Pope. 

oog The Levitical priest was high priest by divine right, and 
yet godless priests were not to be obeyed, as Jeremiah and 
other prophets dissented from the priests. So the apostles dis 
sented from Caiaphas,and were under no obligations to obey them. 

It is, however, manifest that the Roman pontiffs, with their 39 
adherents, defend godless doctrines and godless services. And 
the marks of Antichrist plainly agree with the kingdom of the 
Pope and his adherents. For Paul (2 Ep. 2 : 3), in describing 
to the Thessalonians Antichrist, calls him an adversary of Christ, 
" who opposeth and exalteth himself above all that is called 
God, or that is worshipped, so that he as God sitteth in the 
temple of God." He speaks therefore of one ruling in the 
Church, not of heathen kings, and he calls this one the adver 
sary of Christ, because he will devise doctrine conflicting with 
the Gospel, and will assume to himself divine authority. 

Moreover, it is manifest, in the first place, that the Pope rules 40 
in the Church, and by the pretext of ecclesiastical authority and 
of the ministry has established for himself this kingdom. For 
he assigns as a pretext these words : " I will give to thee the 
keys." Secondly, the doctrine of the Pope conflicts in many 
ways [in all ways] with the Gospel, and the Pope assumes to 
himself divine authority in a threefold manner: First, bf;- 
cause he takes to himself the right to change the doctrine of 
Christ and services instituted by God, and wishes his own doc 
trine and his own services to be observed as divine. Secondly, 
because he takes to himself the power not only of binding and 
loosing in this life, but also the right concerning souls after this 

1 Decrees of Gratian, P. I., Dist. 40, c. fi 

44 



346 THE SMALCALD ARTICLES. 

life. Thirdly, because the Pope does not wish to be judged by 
the Church or by any one, and prefers his own authority to the 
decision of Councils and the entire Church. But to be unwill 
ing to be judged by the Church or by any one is to make one s 
self God. Lastly, these errors so horrible, and this impiety, he 
defends with the greatest cruelty, and puts to death those dis 
senting. 

This being the case, all Christians ought to beware of becom-4i 
ing partakers of the godless doctrine, blasphemies and unjust 
cruelties of the Pope. On this account they ought to desert 
00-7 and execrate the Pope with his adherents, as the kingdom 
of Antichrist; just as Christ has commanded (Matt. 7 : 15) : 
" Beware of false prophets." And Paul commands that god 
less teachers should be avoided and execrated as cursed (Gal. 
1:8; Tit. 3 : 10). And (2 Cor. 6 : 14) says : " Be ye not un 
equally yoked together with unbelievers ; for what communion 
hath light with darkness ?" 

To dissent from the agreement of so many nations and to be 42 
called schismatics is a serious matter. But divine authority 
commands all not to be allies and defenders of impiety and un 
just cruelty. 

On this account our consciences are sufficiently excused ; for 
the errors of the kingdom of the Pope are manifest. And 
Scripture with its entire voice exclaims that these errors are a 
doctrine of demons and of Antichrist. 1 The idolatry in the 43 
profanation of the masses is manifest, which, besides other faults, 
are shamelessly applied to most base gain. The doctrine of re- 44 
pentance has been utterly corrupted by the Pope and his ad 
herents. For they teach that sins are remitted because of the 
worth of our works. Then they bid us doubt whether the 
remission occur. They nowhere teach that sins are remitted 
freely for Christ s sake, and that by this faith we obtain remis 
sion of sins. Thus they obscure the glory of Christ, and de 
prive consciences of firm consolation, and abolish true divine 
services, viz. the exercises of faith struggling with [unbelief 
and] despair [concerning the promise of the Gospel]. 

They have obscured the doctrine concerning sin, and have 45 
framed a tradition concerning the enumeration of offences, pro 
ducing many errors and despair. They have devised in addi 
tion satisfactions, whereby they have also obscured the benefit 
of Christ. 

From these, indulgences have been born, which are pure 46 
falsehoods, fabricated for the sake of gain. 
33g Then how many abuses, and what horrible idolatry, the 47 
invocation of saints has produced ! 

1 1 Tim. 4:1; 2 Thess. 2 : 3 sq. 



APPENDIX. POWEK AND PKIMACY OF THE POPE. 347 

What shameful acts have arisen from the tradition concern- 48 
ing celibacy! 

What darkness the doctrine concerning vows has spread over 
the Gospel ! They have there feigned that vows are righteous 
ness before God, and merit the remission of sins. Thus they 
have transferred the benefit of Christ to human traditions, and 
have altogether extinguished the doctrine concerning faith. 
They have feigned that the most tuning traditions are services 
of God and perfection, and they have preferred these to the 
works of callings which God requires and has ordained. 
Neither are these errors to be regarded light; for they detract 
from the glory of Christ and bring destruction to souls, neither 
can they be passed by unnoticed. 

Then to these errors two great sins are added : The first, 45 
that he defends these errors by unjust cruelty and punishments. 
The second, that he appropriates the decision of the Church, 
and does not permit ecclesiastical controversies [such matters of 
religion] to be judged according to the prescribed mode ; yea, 
he contends that he is above the Council, and that the decrees 
of Councils can be rescinded, just as the canons sometimes im 
pudently speak. 1 But the examples testify that this was done 
with much more impudence by the pontiffs. 

Quest. 9, canon 3, 2 says : " No one shall judge the first seat; 50 
for the judge is judged neither by the emperor, nor by all the 
clergy, nor by the kings, nor by the people." 

The Pope exercises a twofold tyranny ; he defends his errors 51 
by force and by murders, and forbids judicial examination. 
The latter does even more injury than any punishments. Be 
cause when the true judgment of the Church is removed, god 
less dogmas and godless services cannot be removed, and for 
many ages are destroying infinite souls. 

Therefore let the godly consider the great errors of the king- 52 
dom of the Pope and his tyranny, and let them ponder first 
that the errors must be rejected and the true doctrine embraced, 
OQQ for the glory of God and to the salvation of souls. Then 53 

let them ponder also how great a crime it is to aid unjust 
cruelty in killing saints, whose blood God will undoubtedly 
avenge. 

But especially the chief members of the Church, kings and 54 
princes, ought to guard the interests of the Church, and to see 
to it that errors be removed and consciences be healed [rightly 
instructed], as God expressly exhorts kings (Ps. 2:10): "Be 
wise, now, therefore, O ye kings ; be instructed, ye judges of 
the earth." For it should be the first care of kings [and great 

1 Of. Decret. Grat., P. L, Dist. 17. 

1 See Decret. Grat., P. II., caus. 9, qu. 3, c. 13. 



348 THE SMALCALD ARTICLES 

lords] to advance the glory of God. Wherefore it is very 
shameful for them to exercise their influence and power to 
confirm idolatry and infinite other crimes, and to slaughter 
saints. 

And in case the Pope should hold Synods [a Council], how 55 
can the Church be healed if the Pope suffer nothing to be de 
creed contrary to his will, if he allow no one to express his 
opinion except his adherents, whom by dreadful oaths and 
curses he has bound, without any exception concerning God s 
Word, to the defence of his tyranny and wickedness? 

But since the decisions of Synods are the decisions of the 56 
Church, and not of the Popes, it is especially incumbent on 
kings to check the license of the popes [not allow such roguery], 
and to so act that the power of judging and decreeing from the 
Word of God be not wrested from the Church. And as other 
Christians ought to censure the remaining errors of the Pope, 
so they ought also to rebuke the Pope when he evades and im 
pedes the true knowledge and true decision of the Church. 

Therefore even though the bishop of Rome would have the 57 
primacy by divine right, yet since he defends godless services 
and doctrine conflicting with the Gospel, obedience is not due 
him, yea it is necessary to resist him as Antichrist. The errors 
of the Pope are manifest and not trifling. 

Manifest also is the cruelty [against godly Christians] which 58 
he exercises. And it is clear that it is God s command that we 
flee from idolatry, godless doctrine and unjust cruelty. On this 
account all the godly have great, manifest and necessary rea 
sons for not obeying the Pope. And these necessary reasons 
o^n comfort the godly against all the reproaches which are 
usually cast against them concerning offences, schism and 
discord. 

But those who agree with the Pope and defend his doctrine 59 
and [false] services, defile themselves with idolatry and blas 
phemous opinions, become guilty of the blood of the godly, 
whom the Pope [and his adherents] persecutes, detract from 
the glory of God, and hinder the welfare of the Church, be 
cause they strengthen errors and crimes [for injury to all the 
world and] to all posterity. 

PART II. 
OF THE POWER AND JURISDICTION OF BISHOPS. 

[In our Confession and the Apology we have in general nar- 60 
rated what we have had to say concerning ecclesiastical power. 
For, etc.] The Gospel has assigned to those who preside over 
churches the command to teach the Gospel, to remit sins, to ad 
minister the sacraments, and besides jurisdiction, viz. the com 



APPENDIX. POWER AND PRIMACY OF THE POPE. 349 

uiand to excommunicate those whose crimes are known, and 
again of absolving the repenting. 

And by the confession of all, even of the adversaries, it is 61 
clear that this power by divine right is common to all who pre 
side over churches, whether they be called pastors, or elders, or 
bishops. And accordingly Jerome openly teaches in the apos- 62 
tolic letters that all who preside over churches are both bish 
ops and elders, and cites from Titus (Tit. 1 : 5 sq.) : " For this 
cause l?ft I thee in Crete, that thou shouldest ordain elders in 
every city." Then he adds : " A bishop must be the husband of 
one wife." Likewise Peter and John call themselves elders 
(1 Pet. 5 : 1 ; 2 John 1). And he then adds : " But that after 
wards one was chosen to be placed over the rest," occurred as a 
remedy for schism, lest each one by attracting to himself might 
rend the Church of Christ. For at Alexandria, from Mark 
the evangelist to the bishops Heracles and Dionysius, the 
elders always elected one from themselves, and placed him in a 
higher station, whom they called bishop; just as an army 
would make a commander for itself. The deacons, moreover, 
may elect from themselves one whom they know to be active, 
and name him archdeacon. For with the exception of ordina 
tion, what does the bishop that the elder does not ? 
^Q Jerome therefore teaches that it is by human authority 63 

that the grades of bishop and elder or pastor are distinct. 
And the subject itself declares this, because the power [the of 
fice and command] is the same, as he has said above. But one 64 
matter afterwards made a distinction between bishops and pas 
tors, viz. ordination, because it was so arranged that one bishop 
might ordain ministers in a number of churches. 

But since by divine authority the grades of bishop and pas- 65 
tor are not diverse, it is manifest that ordination by a pastor in 
his own church has been appointed by divine law [if a pastor 
in his own church ordain certain suitable persons to the min 
istry, such ordination is, according to divine law, undoubtedly 
effective and right]. 

Therefore when the regular bishops become enemies of the 66 
Churoh, or are unwilling to administer ordination, the churches 
retain their own right. [Because the regular bishops persecute 
the Gospel and refuse to ordain suitable persons, every church 
has in this case full authority to ordain its own ministers.] 

For wherever the Church is, there is the authority [com- 67 
mand] to administer the Gospel. Wherefore it is necessary for 
the Church to retain the authority to call, elect and ordain min 
isters. And this authority is a gift exclusively given to the 
Church, which no human power can wrest from the Church, as 
Paul also testifies to the Ephesians (4 : 8) when he says : " He 
ascended, he gave gifts to men." And he enumerates among 



360 THE SMALCALD AETICLES. 

the gifts specially belonging to the Church " pasters and 
teachers," and adds that such are given " for the ministry, for 
the edifying the body of Christ." Where there is therefore a 
true church, the right to elect and ordain ministers necessarily 
exists. Just as in a case of necessity even a layman absolves, and 
becomes the minister and pastor of another ; as Augustine narrates 
the story of two Christians in a ship, one of whom baptized the 
catechumen, who after baptism then absolved the baptizer. 

Here belong the words of Christ which testify that the keys 68 
have been given to the Church, and not merely to certain per 
sons (Matt. 18 : 20) : " Where two or three are gathered to 
gether in my name," etc. 
^2 Lastly, the declaration of Peter also confirms this (1 Ep. 69 

2 : 9) : " Ye are a royal priesthood." These words pertain 
to the true Church, which, since it alone has the priesthood, cer 
tainly has the right to elect and ordain ministers. 

And this also a most common custom of the Church testi- 70 
fies. For formerly the people elected pastors and bishops. 
Then a bishop was added, either of that church or a neigh 
boring one, who confirmed the one elected by the laying on of 
hands ; neither was ordination anything else than such a ratifi 
cation. Afterwards, new ceremonies were added, many of 71 
which Dionysius describes. But he is a recent and fictitious 
author [this book of Dionysius is a new fiction under a false 
title], just as the writings of Clement also are supposititious. 
Then the moderns added : " I give thee the power to sacrifice 
for the living and the dead." But not even this is in Dionys 
ius. From all these things it is clear that the Church retains 72 
the right to elect and ordain ministers. And the wickedness 
and tyranny of bishops afford cause for schism and discord 
[therefore, if the bishops either are heretics or will not ordain 
suitable persons, the churches are in duty bound before God, 
according to divine law, to ordain for themselves pastors and 
ministers. Even though this be now called an irregularity or 
schism, it should be known that the godless doctrine and tyr 
anny of the bishops is chargeable with it], because Paul (GaL 
1 : 7 sq.) enjoins that bishops who teach and defend a godless 
doctrine and godless services should be regarded accursed. 

We have spoken of ordination, which alone, as Jerome says, 1 73 
distinguished bishops from other elders. Therefore there is 
need of no discussion concerning the other duties of bishops. 
Nor is it indeed necessary to speak of confirmation, nor of the 
consecration of bells, which are almost the only things which 
they have retained. Something must be said concerning juris 
diction. 



1 Of. above, \ 62. 



AFFENDIX. POWER AND PEIMACY OF THE POPE. 35! 

It is manifest that the common jurisdiction of excommunica-74 
ting those guilty of manifest crimes belongs to all pastors. 
This they have tyrannically transferred to themselves alone, 
and have applied it to the acquisition of gain. For it is mani 
fest that the officials, as they are called, employed a license not 
to be tolerated, and either on account of avarice or because of 
other wanton desires tormented men and excommunicated them 
040 without any due process of law. But what tyranny is it 
for the officials in the states to have arbitrary power to 
condemn and excommunicate men without due process of law ! 
And with respect to what did they abuse this power? Clearly 75 
not in punishing true offences, but in regard to the violation 
of fasts or festivals, or like trifles? Only they sometimes 

Eunished adulteries; and in this matter they often vexed 
abused and defamed] innocent and honorable men. 

Since, therefore, bishops have tyrannically transferred this 76 
jurisdiction to themselves alone, and have basely abused it, 
there is no need, because of this jurisdiction, to obey bishops. 
But since the reasons why we do not obey are just, it is right also 
to restore this jurisdiction to godly pastors [to whom, by Christ s 
command, it belongs], and to see to it that it be legitimately 
exercised for the reformation of life and the glory of God. 

Jurisdiction remains in those cases which, according to canon- 77 
ical law, pertain to the ecclesiastical court, as they say, and 
especially in cases of matrimony. It is only by human right 
that the bishops have this also ; and indeed the ancient bish 
ops did not have it, as it appears from the Codex and Novelli 
of Justinian that decisions concerning marriage at that time 
belonged to the magistrates. And by divine law worldly mag 
istrates are compelled to make these decisions if the bishops 
[judge unjustly or] be negligent. The canons also concede the 
same. Wherefore also on account of this jurisdiction it is not 
necessary to obey bishops. And indeed since they have framed 78 
certain unjust laws concerning marriages, and observe them in 
their courts, also for this reason there is need to establish other 
courts. For the traditions concerning spiritual relationship 
[the prohibition of marriage between sponsors] are unjust. 
Unjust also is the tradition which forbids an innocent person 
to marry after divorce. Unjust also is the law which in gen 
eral approves all clandestine and underhanded betrothals in 
violation of the right of parents. Unjust also is the law con 
cerning the celibacy of priests. There are also other snares of 
consciences in their laws, to recite all of which is of no profit. 
It is sufficient to have recited this, that there are many unjust 
laws of the Pope concerning matrimonial subjects on account 
of which the magistrates ought to establish other courts. 
QJ,| Since therefore the bishops, who are devoted to the 79 
Pope, defend godless doctrine and godless services, and do 



352 THE SMALCALD ARTICLES. 

not ordain godly teachers, yea aid the cruelty of the Pope, and 
besides have wrested the jurisdiction from pastors, and exercise 
this only tyrannically [for their own profit] ; and lastly, since 
in matrimonial cases they observe many unjust laws ; the rea 
sons why the churches do not recognize these as bishops are suf 
ficiently numerous and necessary. 

But they themselves should remember that riches have been tfo 
given to bishops as alms for the administration and advantage 
of the churches [that they may serve the Church, and perform 
their office the more efficiently], just as the rule says : " The 
benefice is given because of the office." Wherefore they can 
not with a good conscience possess these alms, and meanwhile 
defraud the Church, which has need of these means for sup 
porting ministers, and aiding studies [educating learned men], 
and caring for the poor, and establishing courts, especially mat 
rimonial. For so great is the variety and extent of matrimo-8i 
nial controversies, that there is need of a special tribunal for 
these, and for establishing this there is need of the means of the 
Church. Peter predicted (2 Ep. 2 : 13) that there would be 82 
godless bishops, who would abuse the alms of the Church for 
luxury and neglect the ministry. Therefore let those who de 
fraud know that they will pay God the penalty for this crime. 



345 Doctors and Preachers who Subscribed the Augsburg Con 
fession and Apology, A. D. MDXXXVIL 

According to the command of the most illustrious princes and 
of the orders and states professing the doctrine of the Gospel, we 
have re-read the articles of the Confession presented to the Em 
peror in the Assembly at Augsburg, and by the favor of God all 
the preachers who have been present in this Assembly at Smal- 
cald harmoniously declare that they hold and teach in their 
churches according to the articles of the Confession and Apology ; 
they also declare that they approve the article concerning the 
primacy of the Pope, and his power, and the power and jurisdic 
tion of bishops, which was presented to the princes in this Assem 
bly at Smalcald. Accordingly they subscribe their names. 

I, DR. JOHN BUGENHAGEN, POMERANUS, subscribe the Ar 
ticles of the Augsburg Confession, the Apology, and the 
Article presented to the princes at Smalcald concerning 
the Papacy. 

I also, DR. URBAN RHEGIUS, Superintendent of the churches 
in the Duchy of Liineburg, subscribe. 

NICOLAUS AMSDORF of Magdeburg subscribed. 



APPENDIX. POWER AND PRIMACY OF THE POPE. 353 

GEORGE SPALATINE of Altenburg subscribed. 

I, ANDREW OSIANDER, subscribe. 

M. VEIT DIETERICH of Mirnberg subscribed. 

STEPHEN AGRICOLA, Minister at Hof, subscribed with his 

own hand. 

JOHN DRACONITES of Marburg subscribed. 
CONRAD FIQENBOTZ subscribed to all throughout. 
MARTIN BUCER. 
I, ERHARD SCHNEPF, subscribe. 
PAUL RHODIUS, Preacher in Stettin. 
GERHARD OENIKEN, Minister of the Church at Minden. 
SIMON SCHNEEWEIS, Pastor of Crailsheim. 
BRIXIUS NORTHANTJS, Minister at Soest. 
I, POMERANUS, again subscribe in the name of M. JOHN 

BRENTZ, as he enjoined me. 

PHILIP MELANCHTHON subscribes with his own hand. 
ANTHONY CORVINUS subscribes with his own hand, as well 

as in the name of ADAM A FULDA. 
JOHN SCHLAINHAUPFEN subscribes with his own hand. 
M. GEORGE HELT of Forchheim. 
MICHAEL COELIUS, Minister at Mansfeldt. 
PETER GELTNER, Minister of the Church of Frankfort. 
DIONYSIUS MELANDER subscribed. 
346 PAUL FAGIUS of Strassburg. 

WENDEL FABER, Pastor of Seeburg in Mansfeldt. 
CONRAD OETINGER of Pforzheim, Chaplain of Ulric, Duke 

of Wiirtemburg. 
BONIFACE WOLFART, Minister of the Word of the Church 

at Augsburg. 
JOHN .ZEpiNUS, Superintendent of Hamburg, subscribed 

with his own hand. 

JOHN AMSTERDAM of Bremen does the same. 
JOHN FONTANUS, Superintendent of Lower Hesse, sub 
scribed. 
FREDERICK MYCONIUS subscribed for himself and JUSTUS 

MENIUS. 
AMBROSE BLAURER. 

I have read, and again and again re-read, the Confession and 
Apology presented at Augsburg by the Most Illustrious Prince, 
the Elector of Saxony, and by the other princes and estates of 
the Roman Empire, to his Imperial Majesty. I have also read 
the Formula of Concord concerning the sacrament, made at Wit 
tenberg with Dr. Bucer and others. I have also read the ar 
ticles written at the Assembly at Smalcald in the German lan 
guage by Dr. Martin Luther, our most revered preceptor, and the 
tract concerning the Papacy and the Power and Jurisdiction of 

45 



354 THE SMALCALD ARTICLES. 

Bishops. And, according to my mediocrity, I judge that all 
these agree with Holy Scripture, and with the belief of the true 
and lawful Catholic Church. But although in so great a num 
ber of most learned men who have now assembled at Smalcald 
I acknowledge that I am the least of all, yet as I am not per 
mitted to await the end of the assembly, I ask you, mos,t re 
nowned man, Dr. John Bugenhagen, most revered Father in 
Christ, that your courtesy may add my name, if it be necessary, 
to all that I have above mentioned. For I testify in this my 
own handwriting that I thus hold, confess and constantly will 
teach, through Jesus Christ, our Lord. 
Done at Smalcald, Feb. 23, 1537. 

JOHN BRENTZ, Minister of Hall. 



PART V. 
THE SMALL CATECHISM. 



THE SMALL CATECHISM. 



CONTENTS. 



PREFACE OF DR. MARTIN LUTHER 

PART FIRST. 
THE TEN COMMANDMENTS. 

PART SECOND. 
THE APOSTLES GREET 
ART. I. OF CREATION. 
ART II. OP REDEMPTION. 
ABT. III. OF SANCTIFICATION. 

PART THIRD. 
THE LORD S PRAYER. 

PART FOURTH. 

THE SACRAMENT OF BAPTISM. 

INTRODUCTION TO PART V. OF CONFESSION 

PART FIFTH. 
THE SACRAMENT OF THE ALTAR 



APPENDIX I. 
MORNING AND EVENING PRAYER 

APPENDIX II. 
BLESSING AT TABLE. 

APPENDIX III. 

TABLE OF DUTIES. 



ENCHIRIDION: 
THE SMALL CATECHISM OF DR. MARTIN LUTHER, 

FOB 

PASTORS AND PREACHERS. 



349 PREFACE OF DR. MARTIN LUTHER. 

MARTIN LUTHER TO ALL FAITHFUL AND GODLY PASTORS 
AND PREACHERS : GRACE, MERCY AND PEACE IN JESUS 
CHRIST, OUR LORD. 

THE deplorable condition in which I found religious affairs i 
during a recent visitation of the congregations has impelled 
me to publish this Catechism, or statement of the Christian 
doctrine, after having prepared it in very brief and simple 
terms. Alas! what misery I beheld! The people, especially 2 
those who live in the villages, seem to have no knowledge 
whatever of Christian doctrine, and many of the pastors are 
ignorant and incompetent teachers. And, nevertheless, they all 3 
maintain that they are Christians, that they have been baptized 
and that they have received the Lord s Supper. Yet they can 
not recite the Lord s Prayer, the Creed, or the Ten Command 
ments ; they live as if they were irrational creatures, and now 
that the Gospel has come to them, they grossly abuse their 
Christian liberty. 

Ye bishops ! what answer will ye give to Christ for having 4 
sa> shamefully neglected the people and paid no attention to the 
duties of your office? I invoke no evil on your heads. But 5 
you withhold the cup in the Lord s Supper, insist on the ob 
servance of your human laws, and yet, at the same time, do not 
take the least interest in teaching the people the Lord s Prayer, 
the Creed, the Ten Commandments, or any other part of the 
Word of God. Woe unto you ! 

Wherefore I beseech you in the name of God, my beloved 6 
brethren, who are pastors or preachers, to engage heartily in the 
discharge of the duties of your office, to have mercy on the 
people who are entrusted to your care, and to assist us in intro 
ducing the Catechism among them, and especially among the 

999 



360 THE SMALL CATECHISM. 



And if any of you do not possess the necessary quali- 
bions, I beseech you to take at least the following forms 

1 il If* 1 i it 1 , i 



younj 

OKA fications, 

and read them, word for word, to the people on thfs wise : 

In the first place, let the preacher take the utmost care to 7 
avoid all changes or variations in the text and wording of the 
Ten Commandments, the Lord s Prayer, the Creed, the Sacra 
ments, etc. Let him, on the contrary, take each of the forms 
respectively, adhere to it, and repeat it anew year after year. 
For young and inexperienced people cannot be successfully in 
structed unless we adhere to the same text or the same forms 
of expression. They easily become confused when the teacher 
at one time employs a certain form of words and expressions, 
and at another, apparently with a view to make improvements, 
adopts a different form. The result of such a course will be, 
that all the time and labor which we have expended will be 
lost. 

This point was well understood by our venerable fathers, 8 
who were accustomed to use the same words in teaching the 
Lord s Prayer, the Creed, and the Ten Commandments. We, 
too, should follow this plan when we teach these things, par 
ticularly in the case of the young and ignorant, not changing a 
single syllable, nor introducing any variations when, year after 
year, we recur to these forms and recite them anew before our 
hearers. 

Choose, therefore, the form of words which best pleases you, 9 
and adhere to it perpetually. When you preach in the pres 
ence of intelligent and learned men, you are at liberty to ex 
hibit your knowledge and skill, and may present and discuss 
these subjects in all the varied modes which are at your com 
mand. But when you are teaching the young, retain the same ic 
form and manner without change : teach them, first of all, the 
Ten Commandments, the Creed, the Lord s Prayer, etc., always 
presenting the same words of the text, so that those who learn 
can repeat them after you and retain them in the memory. 

But if any refuse to receive your instructions, tell them 1 1 
lainly that they deny Christ and are not Christians ; such 
persons shall not be admitted to the Lord s Table, nor present 
a child for baptism, nor enjoy any of our Christian privileges, 
but are to be sent back to the Pope and his agents, and, indeed, 
351 to Satan hi mse lf- Their parents and employers should, 12 

besides, refuse to furnish them with food and drink, and 
notify them that the government was disposed to banish from 
the country all persons of such a rude and intractable character. 

For although we cannot, and should not, compel them to 13 
exercise faith, we ought, nevertheless, to instruct the great 
mass with all diligence, so that they may know how to distin- 
guieh between right and wrong in their conduct toward those 



PEEFACE OF DK. MARTIN LUTHER 361 

with whom they live or among whom they desire to eain their 
living. For whcever desires to reside in a city, and enjoy the 
rights and privileges which its laws confer, is also bound to 
know and obey those laws. God grant that such persons may 
become sincere believers ! But if they remain dishonest and 
vicious, let them at least withhold from public view the vices 
of their hearts. 

In the second place, when those whom you are instructing i 
have become familiar with the words of the text, it is time to 
teach them to understand the meaning of those words, so that 
they may become acquainted with the object and purport of the 
lesson. Then proceed to another of the following forms, or, at 1 5 
your pleasure, choose any other which is brief, and adhere 
strictly to the same words and forms of expression in the text, 
without altering a single syllable ; besides, allow yourself ample 
time for the lessons. For it is not necessary that you should, 16 
on the same occasion, proceed from the beginning to the end of 
the several parts ; it will be more profitable if you present them 
separately, in regular succession. When the people have, for 
instance, at length correctly understood the First Command 
ment, you may proceed to the Second, and so continue. By 
neglecting to observe this mode the people will be overbur 
dened, and be prevented from understanding and retaining in 
memory any considerable part of the matter communicated to 
them. 

In the third place, when you have thus reached the end of 17 
this Short Catechism, begin anew with the Large Catechism, 
and by means of it furnish the people with fuller and more 
comprehensive explanations. Explain here at large every 
Commandment, every Petition, and, indeed, every part, show 
ing the duties which they severally impose, and both the ad 
vantages which follow the performance of those duties, and also 
the dangers and losses which result from the neglect of them. 
Insist in an especial manner on such Commandments or other i 
parts as seem to be most of all misunderstood or neglected by 
your people. It will, for example, be necessary that you should 
enforce with the utmost earnestness the Seventh Commandment, 
which treats of stealing, when you are teaching workmen, 
dealers, and even farmers and servants, inasmuch as many of 
these are guilty of various dishonest and thievish practices. So, 
too, it will be your duty to explain and apply the Fourth Com 
mandment with great diligence when you are teaching children 
and uneducated adults, and to urge them to observe order, to 
be faithful, obedient and peaceable, as well as to adduce nume 
rous instances mentioned in the Scriptures which show that 
God punished such as were guilty in these things and blessed 
the obedient. 

46 



362 THE SMALL CATECHISM. 

or 2 Here, too, let it be your great aim to urge magistrates 19 

and parents to rule wisely and to educate the children, ad 
monishing them, at the same time, that such duties are imposed 
on them, and snowing them how grievously they sin if they 
neglect them. For in such a case they overthrow and lay waste 
alike the kingdom of God and the kingdom of the world, act 
ing as if they were the worst enemies both of God and of men. 
And show them very plainly the shocking evils of which they 23 
are the authors when they refuse their aid in training up chil 
dren to be pastors, preachers, writers, etc., and set forth that on 
account of such sins God will inflict an awful punishment upon 
them. It is, indeed, necessary to preach on these things ; for 
parents and magistrates are guilty of sins in this respect which 
are so great that there are no terms in which they can be de 
scribed. And truly, Satan has a cruel design in fostering these 
evils. 

Finally, inasmuch as the people are now relieved from the 21 
tyranny of the Pope, they refuse to come to the Lord s Table, 
and treat it with contempt. On this point, also, it is very neces 
sary that you should give them instructions, while, at the same 
time, you are to be guided by the following principles : That 
we are to compel no one to believe, or to receive the Lord s 
Supper ; that we are not to establish any laws on this point, or 
appoint the time and place ; but that we should so preach as to 22 
influence the people, without any law adopted by us, to urge, 
and, as it were, to compel us, who are pastors, to administer the 
Lord s Supper to them. Now this object may be attained if 
we address them in the following manner : It is to be feared 
that he who does not desire to receive the Lord s Supper at 
least thre r or four times during the year despises the Sacra 
ment, and is no Christian. So, too, he is no Christian who 
neither believes nor obeys the Gospel ; for Christ did not say, 
" Omit or despise this," but, " This do ye, as oft as ye drink 
it," etc. He commands that this should be done, and by no 
means be neglected and despised. He says, " This do." 

Now, he who does not highly value the Sacrament shows 23 
thereby that he has no sin, no flesh, no devil, no world, no 
death, no danger, no hell ; that is to say, he does not believe 
that such evils exist, although lie may be deeply immersed in 
them, and completely belong to the devil. On the other hand, 
he needs no grace, no life, no Paradise, no heaven, no Christ, 
^3 no God, no good thing. For if he believed that he was 
involved in such evils, and that he was in need of such 
blessings, he could not refrain from receiving the Sacrament, 
wherein aid is afforded against such evils, and, again, such 
blessings are bestowed. It will not be necessary to compel him 
by the force of any law to approach the Lord s Table ; he will 



PREFACE OF DR. MARTIN LUTHER. 36S 

hasten to it of his own accord, will compel himself to come, 
and indeed urge you to administer the Sacrament to him. 

Hence, you are by no means to adopt any compulsory law in 24 
this case, as the Pope has done. Let it simply be your aim to 
set forth distinctly the advantages and losses, the wants and 
the benefits, the dangers and the blessings, which are to be con 
sidered in connection with the Sacrament; the people will, 
doubtless, then seek it without urgent demands on your part. 
If they still refuse to come forward, let them choose their own 
ways, and tell them that those who do not regard their own 
spiritual misery, and do not desire the gracious help of God, 
belong to Satan. But if you do not give such solemn admo- 25 
nitions, or if you adopt odious compulsory laws on the subject, 
it is your own fault if the people treat the Sacrament with con 
tempt. Will they not necessarily be slothful if you are silent 
and sleep? Therefore consider the subject seriously, ye Pas- 26 
tors and Preachers. Our office has now assumed a very differ 
ent character from that which it bore under the Pope ; it is now 
of a very grave nature, and is very salutary in its influence. 
It consequently subjects us to far greater burdens and labors, 
dangers and temptations, whilst it brings with it an inconsider 
able reward and very little gratitude in the world. But Christ 27 
himself will be our reward if we labor with fidelity. May 
lie grant such mercy unto us who is the Father of all grace, 
to whom be given thanks and praises through Christ, our Ix>rd, 
for ever ! Amen. 



354 PART FIRST. 



THE TEN COMMANDMENTS. 

In the plain farm in which they are to be taught by the Head of a family. 
THE FIRST COMMANDMENT. 

I AM the Lord thy God. Thou shalt have no other gods i 
before me. 

What is meant by this Commandment f 2 

Answer. We should fear, love, and trust in God above all 
things. 

THE SECOND COMMANDMENT. 

Thou shalt not take the name of the Lord thy God in vain ; 3 
for the Lord will not hold him guiltless that taketh his name 
in vain. 

What is meant by this Commandment f 4 

Answer. We should so fear and love God as not to curse, 
swear, conjure, lie, or deceive by his name, but call upon him 
in every time of need, and worship him with prayer, praise, 
and thanksgiving. 

THE THIRD COMMANDMENT. 

Remember the Sabbath day, to keep it holy. 5 

What is meant by this Commandment f 6 

Answer. We should so fear and love God as not to despise 

his Word and the preaching of the Gospel, but deem it hoJy, 

and willingly hear and learn it. 

THE FOURTH COMMANDMENT. 

Honor thy father and thy mother, that thy days may be ; 

long upon the land which the Lord thy God giveth thee. 

What is meant by this Commandment ? g 

Answer. We should so fear and love God as not to despise 

2gg nor displease our parents and superiors, but honor, serve, 
obey, love, and esteem them. 

PARALLEL PASSAGES. See Large Catechism. 
364 



PART!. THE TEN COMMANDMENTS. 36 

THE FIFTH COMMANDMENT. 

Thou shall not kill. 9 

What is meant by this Commandment f ic 

Answer. We should so fear and love God as not to do our 

neighbor any bodily harm or injury, but rather assist and cora- 

fort him in danger and want. 

THE SIXTH COMMANDMENT. 

Thou shalt not commit adultery. 1 1 

What is meant by this Commandment f la 

Answer. We should so fear and love God as to be chaste and 
pure in our words and deeds, each one also loving and honor 
ing his wife or her husband. 

THE SEVENTH COMMANDMENT. 

Thou shalt not steal. 1 1 

What is meant by this Commandment? 14 

Answer. We should so fear and love God as not to rob our 
neighbor of his money or property, nor bring it into our pos 
session by unfair dealing or fraudulent means, but rather assist 
him to improve and protect it. 

THE EIGHTH COMMANDMENT. 

Thou shalt not bear false witness against thy neighbor. 1 5 

What is meant by this Commandment f 16 

Answer. We should so fear and love God as not deceitfully 
to belie, betray, slander, nor raise injurious reports against our 
neighbor, but apologize for him, speak well of him, and put 
the most charitable construction on all his actions. 

THE NINTH COMMANDMENT. 

Thou shalt not covet thy neighbor s house. 17 

What is meant by this Commandment f i? 

Answer. We should so fear and love God as not to desire by 
craftiness to gain possession of our neighbor s inheritance or 
ggg home, or to obtain it under the pretext of a legal right, 
but be ready to assist and serve him in the preservation 
of his own. 

THE TENTH COMMANDMENT. 

Thou shalt not covet thy neighbor s wife, nor his man-servant, ig 
nor his maid-servant, nor his ox, nor his ass, nor any thing that 
is thy neighbor s. 



366 THE SMALL CATECHISM. 

What is meant by this Commandment ? 20 

Answer. We should so fear and love God as not to alienate 
our neighbor s wife from him, entice away his servants, nor let 
loose his cattle, but use our endeavors that they may remain 
and discharge their duty to him. 

What does God declare concerning all these Commandments? 21 

Answer. He says : I the Lord thy God am a jealous God, 
visiting the iniquity of the fathers upon the children unto the 
third and fourth generation of them that hate me : and shew 
ing mercy unto thousands of them that love me, and keep my 
commandments. 

What is meant by this declaration? 22 

Answer. God threatens to punish all those who transgress 
these commandments. We should, therefore, dread his dis 
pleasure and not act contrarily to these commandments. But 
he promises grace and every blessing to all who keep them. 
We should, therefore, love and trust in him, and cheerfully do 
what he has commanded us. 



357 PART SECOND. 



THE CKEED. 

In the plain form in which it is to be taught by the Head of a family. 
THE FIRST ARTICLE. 

Of Creation. i 

I BELIEVE in God the Father Almighty, Maker of heaven 
and earth. 

What is meant by this Article 9 2 

Answer. I believe that God has created me and all that ex 
ists ; that he has given and still preserves to me my body and 
soul, with all my limbs and senses, my reason and all the facul 
ties of my mind, together with my raiment, food, home, and 
family, and all my property ; that he daily provides me abun 
dantly with all the necessaries of life, protects me from all dan 
ger, and preserves me and guards me against all evil ; all which 
he does out of pure, paternal, and divine goodness and mercy, 
without any merit or worthiness in me ; for all which I am in 
duty bound to thank, praise, serve, and obey him. This is 
most certainly true. 

PARALLEL PASSAGES. PART II., ART. I.: Nicene Creed, \ 1 ; Aug. Con*,, 
Art. i. ; Smalcald Art., Part I. ; Large Catechism. 



PART II. THE CEEED. 367 

THE SECOND ARTICLE. 

Of Redemption. 3 

And in Jesus Christ His only Son, our Lord ; who was con 
ceived by the Holy Ghost, born of the Virgin Mary ; suffered 
under Pontius Pilate, was crucified, dead, and buried ; He de 
scended into hell ; the third day He rose again from the dead ; 
He ascended into heaven, and sitteth on the right hand of God 
the Father Almighty ; from thence He shall come to judge the 
quick and the dead. 

What is meant by this Article ? 4 

Answer. I believe that Jesus Christ, true God, begotten of 
the Father from eternity, and also true man, born of the Vir- 
ocg gin Mary, is my Lord ; who has redeemed me, a lost and 
condemned creature, secured and delivered me from all 
sins, from death, and from the power of the devil, not with sil 
ver and gold, but with his holy and precious blood, and with 
his innocent sufferings and death ; in order that I might be his, 
live under him in his kingdom, and serve him in everlasting 
righteousness, innocence and blessedness: even as he is risen 
from the dead, and lives and reigns to all eternity. This is 
most certainly true. 

THE THIRD ARTICLE. 

Of Sanctification. 5 

I believe in the Holy Ghost ; the Holy Christian Church, 
the Communion of Saints ; the Forgiveness of sins ; the Res 
urrection of the body ; and the Life everlasting. Amen. 

What is meant by this Article f 6 

Answer. I believe that I cannot by my own reason or 
strength believe in Jesus Christ my Lord, or come to him ; 
but the Holy Ghost has called me through the gospel, enlight 
ened me by his gifts, and sanctified and preserved me in the 
true faith ; in like manner as he calls, gathers, enlightens, and 
sanctifies the whole Christian Church on earth, and preserves it 
in union with Jesus Christ in the true faith ; in which Chris 
tian Church he daily forgives abundantly all my sins, and the 
sins of all believers, and will raise up me and all the dead at 
the last day, and will grant everlasting life to me and to all 
who believe in Christ. This is most certainly true. 

PARALLEL PASSAGES. ART. II. : Nicene Creed, g 2 sqq. ; Athanasian Creed, 
g 27 sqq. ; Aug. Conf., Art. iii. ; Apology, Art. iii. (p. 83) ; Smalcald Arts., 
Part. I. ; Large Catechism ; Form. Con., chap. viii. 

PARALLEL PASSAGES. ART. III. : Nicene Creed, \$ 4, 5 ; Aug. Conf., Arts, v, 
vii, xvii., xviii. ; Apology, Arts, vii., xviii. ; Smalcald Arts. Part III., Arts. ir n 
Til. 



368 THE SMALL CATECHISM. 

PART THIRD. 



THE LORD S PRAYER. 

In the plain form in which it is to be taught by the Head of a famify. 

THE INTRODUCTION. i 

OUR Father who art in heaven. 

What is meant by this Introduction f 2 

Answer. God would thereby affectionately encourage us to 
believe that he is truly our Father, and that we are his chil 
dren indeed, so that we may call upon him with all cheerful 
ness and confidence, even as beloved children entreat their 
affectionate parents. 

359 THE FIRST PETITION. 3 

Hallowed be thy name. 

What is meant by this Petition f 4 

Answer. The name of God is indeed holy in itself; but we 
pray in this petition that it may be hallowed also by us. 

How is this effected f 5 

Answer. When the Word of God is taught in its truth and 
purity, and we, as the children of God, lead holy lives in ac 
cordance with it; to this may our blessed Father in heaven 
help us! But whoever teaches and lives otherwise than as 
God s Word prescribes, profanes the name of God among us ; 
from this preserve us, Heavenly Father ! 

THE SECOND PETITION. 6 

Thy kingdom come. 

What is meant by this Petition f 7 

Answer. The kingdom of God comes indeed of itself, with 
out our prayer ; but we pray in this petition that it may come 
unto us also. 

When is this effected ? 8 

Answer. W r hen our heavenly Father gives us his Holy 
Spirit, so that by his grace we believe his holy Word, and 
live a godly life here on earth, and in heaven for ever. 

PARALLEL PASSAGES. PART III.: Large Catechism; of. Luthers " Ausle- 
gung des Voter Uns. fur die einfaltigen Laien" (Witt., 1518); " Kurze Form wit 
das Voter Uns. zu beten," and "Kurze und gute Auslegung des heil. Vater Uns. fut 
tick und hintersich" (Witt., 1520). 



PART III. THE LORD S PRAYER. 369 

THE THIRD PETITION. 9 

Thy will be done on earth, as it is in heaven. 
What is meant by this Petition f ic 

Answer. The good and gracious will of God is done indeed 
without our prayer ; but we pray in this petition that it may 
be done by us also. 

When is this effected ? 1 1 

Answer. When God frustrates and brings to naught every 
evil counsel and purpose which would hinder us from hallow 
ing the name of God and prevent his kingdom from coming 
to us, such as the will of the devil, of the world, and of our 
own flesh ; and when he strengthens us, and keeps us steadfast 
in his Word and in the faith, even unto our end. This is his 
gracious and good will. 

360 THE FOURTH PETITION. 12 

Give us this day our daily bread. 

What is meant by this Petition f 13 

Answer. God gives indeed without our prayer even to the 
wicked also their daily bread ; but we pray in this petition that 
he would make us sensible of his benefits, and enable us to re 
ceive our daily bread with thanksgiving. 

What is implied in the words : " Our daily bread "? 14 

Answer. All things that pertain to the wants and the support 
of this present life ; such as food, raiment, money, goods, house 
and land, and other property ; a believing spouse and good chil 
dren ; trustworthy servants and faithful magistrates ; favorable 
seasons ; peace and health ; education and honor ; true friends, 
good neighbors, and the like. 

THE FIFTH PETITION. 15 

And forgive us our trespasses, as we forgive those who tres 
pass against us. 

What is meant by this Petition f 16 

Answer. We pray in this petition that our heavenly Father 
would not regard our sins, nor deny us our requests on account 
of them ; for we are not worthy of any thing for which we 
pray, and have not merited it ; but that he would grant us all 
things through grace, although we daily commit much sin, and 
deserve chastisement alone. We will therefore, on our part, 
both heartily forgive, and also readily do good to, those who 
may injure or offend us. 

THE SIXTH PETITION. 17 

And lead us not into temptation. 

47 



370 THE SMALL CATECHISM. 

What is meant by this Petition f la 

Answer. God indeed tempts no one to sin ; but we pray in 
this petition that God would so guard and preserve us that the 
devil, the world, and our own flesh may not deceive us, nor 
lead us into error and unbelief, despair, and other great and 
shameful sins ; and that, though we may be thus tempted, we 
may nevertheless finally prevail and gain the victory. 

361 THE SEVENTH PETITION. 19 

But deliver us from evil. 

What is meant by this Petition ? 20 

Answer. We pray in this petition, as in a summary, that our 
heavenly Father would deliver us from all manner of evil, 
whether it affect the body or soul, property or character, and, 
at last, when the hour of death shall arrive, grant us a happy 
end, and graciously take us from this world of sorrow to him 
self in heaven. 

What is meant by the word " Amen "f 21 

Answer. That I should be assured that such petitions are 
acceptable to our heavenly Father, and are heard by him ; for 
he himself has commanded us to pray in this manner, and has 
promised that he will hear us. Amen, Amen ; that is, Yea, yea, 
it shall be so. 



PART FOURTH. 



THE SACEAMENT OF HOLY BAPTISM. 

In the plain form in which it is to be taught by the Head of a family. 
I What is Baptism? i 

Answer. Baptism is not simply water, but it is the water 2 
comprehended in God s command, and connected with God s 
Word. 

What is that Word of God 1 3 

Answer. It is that which our Lord Jesus Christ spake, as 4 
it is recorded in the last chapter of Matthew, verse 19 : "Go 
ye, and teach all nations, baptizing them in the name of the 
Father, and of the Son, and of the Holy Ghost." 

II. What gifts or benefits does Baptism confer ? 5 

Answer. It worketh forgiveness of sins, delivers from death 6 
ooo an d the devil, and confers everlasting salvation on all who 
believe as the Word and promise of God declare. 

PARALLEL PASSAGES. PART IV. : Augsburg Confession, Art. ix. ; Apology 
Art. ix. Smalcald Articles, Part III., Art. v. ; Large Catechism. 



PART IV. OF CONFESSION. 371 

What are such words and promises of God f 7 

Answer. Those which our Lord Jesus Christ spake, as they 8 
are recorded in the last chapter of Mark, verse 16 : "He that 
believeth and is baptized, shall be saved ; but he that believeth 
not, ,<?hall be damned." 

III. How can water produce such great effects f 9 
Answer. It is not the water indeed that produces these effects, ra 

but the Word of God which accompanies and is connected with 
the water, and our faith, which relies on the Word of God con 
nected with the water. For the water, without the Word of 
God, is simply water and no baptism. But when connected 
with the Word of God, it is a baptism ; that is, a gracious wa 
ter of life and a " washing of regeneration " in the Holy Ghost, 
as St. Paul says to Titus in the third chapter, vers. 5-8 : "Ac 
cording to his mercy he saved us, by the washing of regenera 
tion and renewing of the Holy Ghost ; which he shed on us 
abundantly through Jesus Christ our Saviour; that being jus 
tified by his grace, we should be made heirs according to the 
hope of eternal life. This is a faithful saying." 

IV. What does such baptizing with water signify ? 1 1 
Answer. It signifies that the old Adam in us is to be drowned 12 

and destroyed by daily sorrow and repentance, together with 
all sins and evil lusts; and that again the new man should 
daily come forth and rise, that shall live in the presence of 
God in righteousness and purity for ever. 

Where is it so written f 13 

Answer. St. Paul, in the Epistle to the Romans, chapter 6, 14 
verse 4, says : " We are buried with Christ by baptism into 
death ; that like as he was raised up from the dead by the glory 
of the Father, even so we also should walk in newness of life." 



363 OF CONFESSION. 1 

How plain questions should be taught concerning it. 1 5 

What is Confession? 16 

Answer. Confession consists of two parts : the one is, that we 
confess our sins ; the other, that we receive absolution or for- 

PABALLEL PASSAGES. Augsburg Confession, Arts, xi., xxv. ; Apology, of 
Art. xi. (iv. 58) ; Art. xii. (v. 11, 12), (Art. vi.) ; Smalcald Articles, Part III., 
Art. viii. 

1 Mtiller makes of this a distinct part. Hase gives it as an Appendix 
to Part IV., Of Baptism. Francke entitles it " Introduction to Part V. 
This is the view of Walch Introduction, p. 611 sqq. 



372 THE SMALL CATECHISM. 

giveness through the pastor as of God himself, in no wiae 
doubting, but firmly believing that our sins are thus forgiven 
before God in heaven. 

. What sins ought we to confess* i? 

Answer. In the presence of God we should acknowledge our 
selves guilty of all manner of sins, even of those which we do 
not ourselves perceive ; as we do in the Lord s Prayer. But 
n the presence of the pastor we should confess those sins alone 
of which we have knowledge and which we feel in our hearts. 
WTiich are these f i g 

Answer. Here reflect in your condition, according to the Ten 15 
Commandments, namely : Whether you are a father or mother, 
a son or daughter, a master or mistress, a man-servant or maid 
servant whether you have been disobedient, unfaithful, sloth 
ful, whether you have injured any one by words or actions, 
whether you have stolen, neglected, or wasted aught, or done 
other evil. 

Please show me a short way to confess. 2C 

Answer. You should speak to the confessor thus : Reverend 21 
and dear sir, I beseech you to hear my confession, and to an 
nounce to me forgiveness for God s sake. 

Say: 

I, a poor sinner, confess before God that I am guilty of all 22 
sins ; especially I confess before thee that I am a man-servant, a 
maid-servant, etc. But alas, I serve my master unfaithfully ; 
for here and there I have not done what he told me ; I have 
provoked him, and caused him to curse; I have neglected 
many things and let them go to waste ; likewise, in words and 
deeds I have been immodest; I have been angry with my 
^ equals ; I have grumbled and sworn at my wife. For all 
this I am sorry, and pray for grace : I mean to do better. 

A master or mistress should say thus : 

In particular I confess before thee that I have not been 23 
faithful in training my children, domestics and wife [family] 
for God s glory. I have cursed. I have given a bad example 
by unchaste words and works. I have injured my neighbor. 
1 have slandered, have overcharged and have given spurious 
goods and short measure. 

And whatever more he has done in violation of God s com- 14 
mand and his station, etc. But if any one do not feel that he 
is oppressed by these or greater sins, he should not be anxious, 
or search for or devise other sins, and thereby make a torture 
out of confession, 1 but should mention one or two sins known 

1 Of. Aug. Conf., xxv. : 7 sqq. ; Apology, Art. xi. (iv.) : 63. p. 166. 



PABT V. THE SACRAMENT OF THE ALTAR. 37? 

to himself. Thus : In particular I confess that I once cursed. 
I once used immodest words. I have neglected this or that, 
etc. Let this suffice. 

But if you know of none at all (which, however, is scarcely 25 
possible), mention none in particular, but receive the forgive 
ness after the general confession which you make before God 
to the minister. 

Then the Confessor should say : 

God be merciful unto thee and strengthen thy faith. Amen. 26 

And again : 

Dost thou believe that m\ forgiven e^ is the forgiveness of 27 
God? 

Answer. Yes, dear sir. 

Then let him say : 

As thou believest, so be it done unto thee. And in the 28 
name of our Lord Jesus Christ, I forgive to thee thy sins, in 
the name of the Father, and of the Son, and of the Holy 
Ghost. Amen. Depart in peace. 

But those who have great burdens upon their consciences, 29 
or are distressed and tempted, a father confessor will know 
well how to console with passages of Scripture and to encour 
age them to faith. This should only serve as an ordinary form 
of confession for the uncultivated. 



365 PART FIFTH. 

THE SACRAMENT OF THE ALTAK; 

OR, 

THE LORD S SUPPER. 

In the plain form in which it is to be taught by the Head of a family. 
What is the Sacrament of the Altar f i 

Answer. It is the true body and blood of our Lord Jesus 2 
Christ, under the bread and wine, 1 given unto us Christians to 
eat and to drink, as it was instituted by Christ himself. 

Where is it so written 1 3 

Answer. The holy Evangelists, Matthew, Mark, and Luke, 4 
together with St. Paul, write thus: 2 

PARALLEL PASSAGES. PART V.: Aug. Conf., Art. x.; Apology, Art. r. ; 
54-57 ; Smal. Arts., Art. vi. ; Large Catechism ; Form. Con., Art. vii. 

1 Large Catechism, Part V., Art. vii. : 8 sqq. ; Form. Con., Sol. Dec., 
vii. : 35 sqq. 
Matt 26 : 26-28 : Mark 14 : 22-24 ; Luke 22 : 19, 20 ; 1 Cor. 11 : 23- 25 



374 THE SMALL CATECHISM. 

" Our Lord Jesus Christ, the same night in which he was be* 
trayed, took bread : and when he had given thanks, he brake 
it, and gave it to the disciples, and said, Take, eat ; this is ray 
body, which is given for you : this do, in remembrance of me. 

" After the same manner also he took the cup, when he had 

supped, gave thanks, and gave it to them, saying, Drink ye all 

of it : this cup is the new testament in my blood, which is shed 

or you, for the remission of sins : this do ye, as oft as ye drink 

t, in remembrance of me." 

What benefits are derived from such eating and drinking ? 5 

Answer. They are pointed out in these words : " Given, and 6 
shed for you, for the remission of sins." Namely, through 
these words, the remission of sins, life and salvation are 
granted unto us in the Sacrament. For wheue there is re 
mission of sins, there are also life and salvation. 

How can the bodily eating and drinking produce such great effects f 7 
ogg Answer. The eating and the drinking, indeed, do not pro- 8 

) duce them, but the words which stand here, namely : " Given, 
and shed for you, for the remission of sins." These words are, 
besides the bodily eating and drinking, the chief things in the 
Sacrament ; and he who believes these words has that which 
they declare and set forth, namely, the remission of sins. 

Who is it, then, that receives this Sacrament worthily f 9 

Answer. Fasting and bodily preparation are indeed a good ic 
external discipline ; but he is truly worthy and well prepared, 
who believes these words : " Given, and shed for you, for the 
remission of sins." But he who does not believe these words, 
or who doubts, is unworthy and unfit ; for the words : " FOR 
You," require truly believing hearts. 



[APPENDIX IJ 



MORNING AND EVENING PRAYER. 

In the form in which they are to be taught by the Head of a family. 

In the morning, when thou risest, thou shall make the sign of the holy i 
cross, and say : 

IN the name of the Father, and of the Son, and of the 
Holy Ghost. Amen. 

Then kneeling or standing thou shall say the Apostles Creed and the a 
Lord s Prayed 

To these thou canst also add this Prayer : 

I give thanks unto thee, heavenly Father, through Jesus 
Christ, thv dear Son, that thou hast protected me through the 



APPENDIX II. BLESSING AT TABLE. 375 

night from all danger and harm ; and I beseech thee to pre 
serve and keep me this day also from all sin and evil ; that in 
- all my thoughts, words, and deeds I may serve and please 
thee. Into thy hands I commend my body and soul, and 
all that is mine. Let thy holy angel have charge concerning 
me, that the wicked one have no power over me. Amen. 

And then thou shouldst go with joy to thy work, after perhaps a hymn 3 
has been sung, as the Ten Commandments, or what thy devotion may 
tuggest. 

EVENING PRAYER. 

In the evening, when thou goest to bed, thou shalt make the sign of the 4 
holy cross, and say : 

In the name of the Father, and of the Son, and of the 
Holy Ghost. Amen. 

Then kneeling or standing, thou shall say the Apostles Creed and the 5 
Lord s Prayer. 

Then, if thou wilt, thou mayest add this Prayer : 
I give thanks unto thee, heavenly Father, through Jesus 
Christ thy dear Son, that thou hast this day so graciously pro 
tected me, and I beseech thee to forgive me all my sins, and the 
wrong which I have done, and by thy great mercy defend me 
from all the perils and dangers of this night. Into thy hands 
I commend my body and soul, and all that is mine. Let thy 
holy angel have charge concerning me, that the wicked one 
have no power over me. Amen. 

Then thou shouldst go to sleep immediately and joyfully. 



[APPENDIX IIJ 



THE BLESSING AND THANKSGIVING AT TABLE 

In the form in ivhich they are to be taught by the Head of a family. 
GRACE BEFORE MEAT. 

Before meat, the members of the family standing at the table reverently 6 
and with folded hands, there shall be said : 

THE eyes of all wait upon thee, O Lord : and thou givest 7 
them their meat in due season. Thou openest thine hand, and 
satisfiest the desire of every living thing. 1 

ggg NOTE. Pleasure (Wohlgefallen) means, that all ani-8 

mals receive so much to eat that they are on this account 
joyful and of good cheer ; for care and avarice hinder such 
pleasure. 

1 Ps. 145 : 16. Otherwise rendered : " Fillest every living thing with 
pleasure." 



376 THE SMALL CATECHISM. 

Then shall be said the Lord s Prayer, and after that this Prayer: g 
O Lord God, heavenly Father, bless unto us these thy gifts, 
which of thy tender kindness thou hast bestowed upon us, 
through Jesus Christ our Lord. Amen. 

THANKS AFTER MEAT. 

After meat, all standing reverently and with folded hands, there shall be i 
said: 

O give thanks unto the Lord, for he is good : for his mercy 
endureth for ever. 1 He giveth food to all flesh : 2 he giveth to 
the beast his food and to the young ravens which cry. He de- 
lighteth not in the strength of the horse ; he taketh not plea 
sure in the legs of a man. The Lord taketh pleasure in them 
that fear him, in those that hope in his mercy. 3 

Then the Lord s Prayer and the following Prayer : \ 1 

We give thanks to thee, O God our Father, for all thy bene 
fits, through Jesus Christ our Lord, who with thee liveth and 
reigneth for ever and ever. Amen. 



[APPENDIX III.] 



TABLE OF DUTIES, i 

Or certain passages of the Scriptures, selected for various orders and 
conditions of men, wherein their respective duties are set forth. 

BISHOPS, PASTORS AND PREACHERS. 2 

A BISHOP must be blameless, the husband of one wife, vig 
ilant, sober, of good behavior, given to hospitality apt to teach, 
not given to wine, no striker, not greedy of filthy lucre ; but 
patient, not a brawler, not covetous ; one that ruleth well his 
own house, having his children in subjection with all gravity ; 
not a novice, but holding fast the faithful Word, as he hath 
been taught, that he may be able by sound doctrine both to f-x- 
hort and to convince the gainsayers. 1 Tim. 3 : 2-6 ; Tit. 1 : 9. 

WHAT DUTIES HEARERS OWE THEIR BISHOPS/ 3 
Even so hath the Lord ordained that they which preach the 
Gospel should live of the Gospel (1 Cor. 9 : 14). Let him that 
is taught in the Word communicate unto him that teacheth in 
all good things (Gal. 6 : 6). Let the elders that rule well be 
counted worthy of double honor, especially they who labor in 

1 Ps. 136 : 1. Pa. l J6 : 25. Ps. 147 : 9-11. 

4 Omitted in German. 



APPENDIX III. TABLE OF DUTIES. 377 

word and doctrine. For the Scripture saith, Thou shalt not 
muzzle the ox that treadeth out the corn. And, The laborer 
is worthy of his reward (1 Tim. 5:17, 18). Obey them that 
have the rule over you, and submit yourselves : for they watch 
for your souls, as they that must give account, that they may 
do it with joy and not with grief; for that is unprofitable for 
you. Heb. 13:17. 

MAGISTRATES. 4 

Let every soul be subject unto the higher powers. For 
there is no power but of God : the powers that be are ordained 
of God ; for rulers are not a terror to good works, but to the 
evil. Wilt thou then not be afraid of the power ? Do that 
which is good, and thou shalt have praise of the same ; for he 
is the minister of God to thee for good. But if thou do that 
which is evil, be afraid; for he beareth not the sword in 
vain : for he is the minister of God, a revenger to execute 
wrath upon him that doeth evil. Rom. 13 : 1-4. 

370 WHAT DUTIES SUBJECTS OWE MAGISTRATES. 1 5 

Render therefore unto Caesar the things that are Caesar s 
(Matt. 22 : 21). Let every soul be subject unto the higher 
powers, etc. Wherefore we must needs be subject, not only for 
wrath, but also for conscience sake. For for this cause pay ye 
tribute also; for they are God s ministers, attending continu 
ally upon this very thing. Render therefore to all their dues ; 
tribute to whom tribute is due ; custom to whom custom ; fear 
to whom fear ; honor to whom honor (Rom. 13 : 1, 5 sqq.). I 
exhort, therefore, that, first of all, supplications, prayers, inter 
cessions and giving of thanks be made for all men ; for kings 
and for all that are in authority, that we may lead a quiet and 
peaceable life in all godliness and honesty (1 Tim. 2 : 1 sq.). 
Put them in mind to be subject to principalities and powers, 
etc. (Tit. 3 : 1). Submit yourselves to every ordinance of man 
for the Lord s sake : whether it be to the king as supreme ; or 
unto governors as those that are sent, etc. 1 Pet. 2 : 13 sq. 

HUSBANDS. 6 

Ye husbands, dwell with your wives according to knowledge, 
giving honor unto the wife, as unto the weaker vessel, and as 
being heirs together of the grace of life, that your prayers be 
not hindered (1 Pet. 3 : 7). And be not bitter against them. 
Col. 3: 29. 

WIVES. 7 

Wives, submit yourselves unto your husbands, as unto the 

1 Omitted in German. 

48 



378 THE SMALL CATECHISM. 

Lord. Even as Sarah obeyed Abraham, calling him lord : 
whose daughters ye are, as long as ye do well, and are not 
afraid with any amazement. Eph. 5 : 22 ; 1 Pet 3 : 6. 

PARENTS. 8 

Ye fathers, provoke not your children to wrath : but bring 
them up in the nurture and admonition of the Lord. Eph. 6 : 4. 

CHILDREN. 9 

Children, obey your parents in the Lord : for this is right. 
Honor thy father and mother ; which is the first commandment 
with promise ; that it may be well with thee, and thou mayest 
live long on the earth. Eph. 6 : 1-3. 

MALE AND FEMALE SERVANTS, AND LABORERS. K 

Servants, be obedient to them that are your masters accord 
ing to the flesh, with fear and trembling, in singleness of your 
heart, as unto Christ ; not with eye-service, as men-pleasers ; 
but as the servants of Christ, doing the will of God from the 
07-1 heart ; with good- will doing service, as to the Lord, and 
not to men ; knowing that whatsoeve r good thing any man 
doeth, the same shall he receive of the Lord, whether he be bond 
or free. Eph 3 : 5-8. 

MASTERS AND MISTRESSES. n 

Ye masters, do the same things unto them, forbearing threat 
ening ; knowing that your Master also is in heaven ; neither is 
there respect of persons with him. Eph. 6:9; Col. 4:1. 

YOUNG PERSONS IN GENERAL. n 

Likewise, ye younger, submit yourselves unto the elder. 
Yea, all of you be subject one to another, and be clothed with 
humility : for God resisteth the proud, and giveth grace to the 
humble. Humble yourselves therefore under the mighty hand 
of God, that he may exalt you in due time. 1 Pet. 5 : 5, 6. 

WIDOWS. 13 

She that is a widow indeed, and desolate, trusteth in God, 
and continueth in supplications and prayers night and day ; but 
she that liveth in pleasure is dead while she liveth. 1 Tim. 
5 : 5, 6. 

CHRISTIANS IN GENERAL. 14 

Thou shalt love thy neighbor as thyself. Herein are com 
prehended all the commandments (Rom. 13 : 9, 10). And 
persevere in prayer for all men. 1 Tim. 2:1,2. 






PART VI. 
THE LARGE CATECHISM. 



THE LARGE CATECHISM. 



CONTENTS. 



FIRST PREFACE. 
SECOND PREFACE, 

PART FIRST. 

THE TEN COMMANDMENTS 
THE FIBST COMMANDMENT. 

Exposition of Appendix. 
THE SECOND COMMANDMENT. 
THE THIRD COMMANDMENT. 
THE FOURTH COMMANDMENT. 
THE FIFTH COMMANDMENT. 
THE SIXTH COMMANDMENT. 
THE SEVENTH COMMANDMENT. 
THE EIGHTH COMMANDMENT. 
THE NINTH COMMANDMENT. 
THE TENTH COMMANDMENT. 

PART SECOND, 

THE CEEED. 

Or ARTICLES OP FAITH, AND THEIR NECESSITY. 
ARTICLE I. 
ARTICLE II. 
ARTICLE III. 
CONCLUSION. 

PART THIRD. 
THE LORD S PKAYEK. 
OF THE NECESSITY AND MANNER OF PRAYEB 
The First Petition. 
The Second Petition. 



382 THE LARGE CATECHISM. 

The Third Petition. 
The Fourth Petition. 
The Fifth Petition. 
The Sixth Petition. 
The Seventh Petition. 

PART FOURTH. 

OF BAPTISM. 

OF rre INSTITUTION AND NATURE. 
OF ITS END AND EFFICACY. 
OF THE FAITH OF THOSE TO BE BAPTIZED. 
OF INFANT BAPTISM. 
OF THE SIGNIFICANCE OF BAPTISM. 

PART FIFTH. 

OF THE SACRAMENT OF THE ALTA& 
OF ITS INSTITUTION AND NATURE. 
OF ITS EFFICACY AND PROFIT. 

OF THE F.4ZTH OF COMMUNICANTS. 

EXHORTATION TO ITS FREQUENT UNO. 



THE LARGE CATECHISM 

OP 

DR. MARTIN LUTHER. 



375 A CHRISTIAN, PROFITABLE AND NECESSARY PREFACE, 
AND FAITHFUL, EARNEST EXHORTATION OF DR. MAR 
TIN LUTHER TO ALL CHRISTIANS, BUT ESPECIALLY TO 
ALL PASTORS AND PREACHERS, IN ORDER THAT THEY 
MAY DAILY EXERCISE THEMSELVES IN THE CATE 
CHISM, WHICH is A SHORT SUMMARY OF THE ENTIRE 
HOLY SCRIPTURES, AND THAT THEY MAY ALWAYS 
PRACTISE THE SAME. 



WE have no slight reason for urging so constantly the Gate- i 
chism, and for both desiring and beseeching others to do the 
same, since we see to our sorrow that many pastors and preachers 
are in this so very negligent, and slight not only their office, but 
even the doctrine itself; some from great and ambitious art, 
but others from pure indolence and care for their palates, being 
not otherwise disposed than if it were for the sake of their ap 
petites that they are pastors and preachers, and as though they 
had nothing to do but to spend and consume as long as they 
live ; as they have been accustomed to do under the Papacy. 

And although they have everything that they are to preach 2 
nd teach set forth now so fully, clearly, and intelligibly in so 
many excellent books, and Sermones per se loquentes, Dormi 
secure, Paratos et Thesauros* as in former times they were 
called ; yet they are not so godly and honest as to buy these 
books, or even if they have them, they do not look at them or 
read them. Alas ! they are shameful gluttons and ministers 
of their appetites, who would much more properly be swine 
herds and dog-fanciers than pastors and Gospel ministers. 

A nd now that they are delivered from the unprofitable and 3 
*,. IrrLsoiiie bubbling concerning the Seven Canonical Hours, 
oh that, instead thereof, they ^vould only, morning, noon and 

1 Titles of collections of Postiie. 



484 THE LAKGE CATECHISM. 

night, read a page or two in the Catechism, the Prayer Book, 
the New Testament, or elsewhere in the Bible, and pray the 
2^g Lord s Prayer once for themselves and their parishioners, 
so that they might render honor and return thanks to the 
Gospel, by which they have been delivered from burdens and 
troubles so manifold, and might have some little shame because 
like brutes they retain no more of the Gospel than such cor 
rupt, pernicious, shameful, carnal liberty! For, alas! the com- 4 
raon people regard the Gospel altogether too lightly ; so that 
even though we use all diligence, we accomplish no great re- 
srJts. What will be the consequence if we be careless and in 
dolent, as we were under the Papacy ? 

To this there is added this shameful vice and secret infection 5 
of security and satiety, viz. that many regard the Catechism as 
a plain, unimportant statement of doctrine which they can read 
Ofer once, and then throw the book into a corner, and be 
ashamed to read in it again. 

Yea, even among the nobility there are some rude and nig- 6 
gardly fellows, who declare that, from now on, there is need 
neither of pastors nor preachers; that we have everything in 
books, and every one can learn it for himself; and in this con 
fidence they allow the parishes to fall into decay and desola 
tion, and cause pastors and preachers to suffer hunger and ex 
treme distress. Such conduct is to be expected from crazy 
Germans. For we Germans have such disgraceful people, and 
must endure them. 

But this I say for myself. I am also a doctor and a preacher, 7 
yea, as learned and experienced as all who have such presump 
tion and security. Yet I do as a child who is being taught the 
Catechism. Every morning and whenever I have time I read 
and say, word for word, the Ten Commandments, the Creed, 
the Lord s Prayer, the Psalms, etc. And I must still read and 
study daily, and yet I cannot master it as I wish, but must re 
main, and that too gladly, a child and pupil of the Catechism. 
And yet these delicate, fastidious fellows pretend with one 
reading to be doctors above all doctors, and to know everything 
and be in need of nothing. And this is indeed a sure sign that 
g~ they despise both their office and the souls of the people, 

yea even God and his Word. They need not be afraid of 8 
a fLll, since they are already fallen all too horribly ; but they 
peed become children, and begin to learn their alphabet, which 
they imagine that they have long since outgrown. 

Therefore I beg such indolent epicures or presumptuous 9 
saints, for God s sake, to believe and be persuaded that they 
are by no means BO learned or such great doctors as they imag 
ine ; and never to presume that they have thoroughly learned 
this [all the parts of the Catechism], or know enough of every- 



FIKST PREFACE. 385 

thing, even though they think that they know it ever so well. 
For though they should know and understand it perfectly 
(which, however, is impossible in this life), yet if it be daily 
read and practised in thought and speech, it yields much profit 
and fruit; for in such reading and repetition and meditation 
the Holy Ghost is present, and ever bestows new and more 
light and devoutness, so that we daily relish and appreciate it 
better, according as Christ promises (Matt. 18 : 20) : " Where 
two or three are gathered together in my name, there am I in 
the midst of them." 

Besides, nothing is more effectual against the devil, the world 10 
and the flesh and all evil thoughts than to be occupied with the 
Word of God, and to speak thereof, and meditate upon it ; so 
that the first Psalm declares those blessed who meditate upon 
the law of God day and night. Undoubtedly, you will never 
offer any incense or other savor against Satan more efficacious 
than employment upon God s commandments and words, and 
speaking, singing, or thinking thereof. For this is indeed the 
truly holy water and holy sign from which he flees, and by 
which he is driven away. 

If you had no other profit and fruit therefrom, for this rea- 11 
son alone you ought gladly to read, speak, think of and prac 
tise these things, viz. thereby to drive away the devil and evil 
070 thoughts. For he cannot hear or endure God s Word ; 
and God s Word is not like any careless talk, as that of 
Dietrich of Berne, 1 etc., but as St. Paul says (Rom. 1 : 16): 
" The power of God." Yea, indeed, the power of God which 
gives the devil extreme pain, and strengthens, comforts and 
helps us beyond measure. 

And what need is there of many words? If I were to re- 12 
count all the profit and fruit which God s Word produces, 
whence would I have enough paper and time? The devil is 
called the master of a thousand arts. But what shall we say 
of God s Word, which drives away and brings to naught this 
master of a thousand arts with all his arts and power? It 
must of course be the master of more than a hundred thousand 
arts. And shall we frivolously despise such power, profit, 13 
strength and fruit we, especially, who wish to be pastors and 
preachers? If so, we should not only have nothing given us 
to eat, but be driven out with the dogs, and be cast away with 
refuse, because we not only daily need this all, as we do our 
daily bread, but must also daily use it against the daily and in 
cessant attacks and stratagems of the devil with his thousand 
arts. 

1 The reference is to verses commemorating the exploits of Theodoric, 
king of the Ostrogoths. 
4f 



386 THE LARGE CATECHISM. 

And if this were not sufficient to admonish us to read the 14 
Catechism daily, yet God s command even alone ought to con 
strain us, which in Deut. 6 : 6 sqq. he solemnly enjoins, that 
we should always meditate upon his precepts, when we sit down, 
and when we walk forth, and when we lie down, and when we 
rise up, and should have them before our eyes and in our hands 
as a constant mark and sign. Doubtless he did not so solemnly 
require and enjoin this without a purpose ; but because he knew 
our danger and need, as well as the constant and furious assaults 
and temptations of devils, he wishes to warn, equip and pre 
serve us against them, as with a good armor against their fiery 
darts and with good medicine against their poisonous draughts. 

Oh, what mad, senseless fools are we, that while we must ever 15 
live and dwell among such mighty enemies as devils, we never 
theless despise our armor and defence, and are too indolent to 
look for, or think of them ! 
Q-Q And what else are such supercilious, presumptuous 16 

saints, who are unwilling to read and study the Catechism 
daily, doing, but esteeming themselves much more learned than 
God himself with all his saints, angels, patriarchs, prophets, 
apostles, and all Christians ? For inasmuch as God himself is 
not ashamed to teach the same daily, since he knows nothing 
better to teach, and always keeps teaching the same thing, and 
does not take up anything new or different, and all the saints 
know nothing better to learn, or different, and cannot learn this 
perfectly, are we not wonderful men to imagine, if we have once 
read or heard it, that we know it all, and have no farther need 
to read and learn, but can learn perfectly in one hour what 
God himself cannot finish teaching, since he continues teaching 
it from the beginning to the end of the world, and all prophets, 
together with all saints, have been occupied with learning it but 
in part, and are still pupils, and must remain such? 

For it is certain that whoever knows the Ten Command- 17 
ments perfectly must know all the Scriptures, so that, in all 
circumstances and events, he can advise, help, comfort, judge 
and decide both spiritual and temporal matters, and is qualified 
to sit in judgment upon all doctrines, estates, spirits, laws, and 
whatever else is in the world. And what indeed is the entire :S 
Psalter but thoughts and exercises upon the First Command 
ment ? But now I know of a truth that such indolent epicures 
and presumptuous spirits do not understand a single psalm, 
much less the entire Scriptures ; and yet they pretend that they 
know and despise the Catechism, which is a compend and brief 
summary of all the Holy Scriptures. 

Therefore I again implore all Christians, especially pastors 19 
and preachers, not to be doctors too soon, and imagine that they 
know everything (for imagination and stretched cloth fall far 



SECOND PEEFACE. 

short of the measure), but that they daily exercise themselves 
in these studies and constantly apply them to practice. Let 
them guard with all care and diligence against the poisonous 
oon infection of such security and presumption, and persevere 
in reading, teaching, learning, thinking, meditating, not 
ceasing until they have learned by experience and are sure 
that, by this teaching, they have killed Satan, and have become 
more learned than God himself and all his saints. 

If they manifest such diligence, then I will agree with them, 20 
and they will perceive what fruit thev will have, and what ex 
cellent men God will make of them ; so that in due time they 
themselves will acknowledge that the longer and the more they 
have studied the Catechism, the less they know of it, and the 
more they find yet to learn ; and then only, as hungry and 
thirsty ones, will they truly appreciate that which now, because 
of great abundance and satiety, they cannot endure. To this 
end may God grant his grace ! Amen. 



SHORT PREFACE OF DR. MARTIN LUTHER. 

THIS little work has been planned and undertaken in order i 
to furnish a course of instruction for children and the simple- 
minded. Hence of old such works received in Greek the name 
Catechism, i. e. instruction for children. This of necessity 2 
every Christian should know ; so that he who does not know 
this should not be reckoned among Christians nor be admitted 
to the sacrament, just as a mechanic who does not understand 
the rules and customs of his trade is rejected and regarded in 
capable. Therefore the young should be thoroughly instructed 3 
in the parts which belong to the Catechism or instruction for 
children, and should diligently exercise themselves therein. 

Therefore it is the duty of every father of a family at least 4 
once a week to examine his children and servants, and to ascer 
tain what they know of it, or have learned, and, if they be not 
familiar with it, to keep them faithfully at it. For I well re- c 
member the time and it may even now be daily seen when 
there were adults and even aged persons so uncultivated as to 
know nothing of these things, and who, nevertheless, went to 
Baptism and the Lord s Supper, and used everything belong 
ing to Christians, notwithstanding the fact that those who come 
og-i to the Lord s Supper ought to know more and have a 
fuller understanding of all Christian doctrine than chil 
dren and new scholars. However, for the common people, we 
would be satisfied with the three parts, which have been in Chris 
tendom from of old, but have been little taught and employed, 



388 THE LARGE CATECHISM. 

until they are generally and diligently practised, and have be 
come familiar to all, both young and old, who wish to be and to 
be called Christians. These are the following : 

I. 

THE TEN COMMANDMENTS. 

i. 
THOU shalt have no other gods before me. i 

ii. 

Thou shalt not take the name of the Lord thy God in vain ; 2 
for the Ix>rd will not hold him guiltless that taketh his name 
in vain. 

in. 
Remember the Sabbath-day to keep it holy. 3 

rv. 

Honor thy father and mother, that thy days may be long 4 
upon the land which the Lord thy God giveth thee. 

v. 
Thou shalt not kill. 5 

VI. 

Thou shalt not commit adultery. 6 

VII. 
Thou shalt not steal. 7 

VIII. 
Thou shalt not bear false witness against thy neighbor. 8 

IX. 

Thou shalt not covet thy neighbor s house. 9 

x. 

Thou shalt not covet thy neighbor s wife, nor his man-ser- is 
vant, nor his maid-servant, nor his ox, nor his ass, nor any 
thing that is thy neighbor s. 

3S3 II. 

THE CHIEF ARTICLES OF OUR FAITH. 

I. I BELIEVE in God, the Father Almighty, Maker of heaven i 
and earth. 



THE LORD S PKAYEB. 389 

II. And in Jesus Christ his only Son, our Lord ; who was 12 
conceived by the Holy Ghost, born of the Virgin Mary ; suf 
fered under Pontius Pilate, was crucified, dead and buried ; he 
descended into hell ; the third day he rose again from the dead, 
he ascended into heaven, and sitteth on the right hand of God, 
the Father Almighty ; from thence he shall come to judge the 
quick and the dead. 

III. I believe in the Holy Ghost, the holy Christian Church, 13 
the communion of saints, the forgiveness of sins, the resurrec 
tion of the body, and the life everlasting. Amen. 



III. 
THE LORD S PRAYER. 1 14 

OUR Father who art in heaven, 

1. Hallowed be thy name, 

2. Thy kingdom come, 

3. Thy will be done on earth, as it is in heaven : 

4. Give us this day our daily bread, 

5. And forgive us our trespasses as we forgive those who 
trespass against us. 

6. And lead us not into temptation, 

7. But deliver us from evil. For thine is the kingdom and 
the power and the glory, for ever and ever. Amen. 

gg4 These are the most necessary parts which every Chris- 15 

tian should first learn to repeat word for word, and which 
our children should be accustomed to recite daily when they 
arise in the morning, when they sit down to their meals, ancl 16 
when they retire at night; and until they repeat them they 
should be given neither food nor drink. The same duty is 17 
also incumbent upon every head of a household with respect to 
his man-servants and maid-servants, if they do not know these 
things and are unwilling to learn them. For a person who is 18 
so heathenish as to be unwilling to learn these things is not to 
be tolerated ; for in these three parts everything contained in 
the Scriptures is comprehended in short, general and simple 
terms. For the holy Fathers or apostles (whoever they were) 19 
have thus embraced in a summary the doctrine, life, wisdom 
and art of Christians, of which they speak and treat, and with 
which they are occupied. 

When these three parts are apprehended, we ought to know 20 
how to speak concerning our sacraments, which Christ himself 
instituted, viz. Baptism, and the holy body and blood of Christ, 
according to the text which Matthew (28 : 19 sqq.) and Mark 

1 Lit. : The Prayer, or " Our Father," which Christ taught. 



390 THE LAKGE CATECHISM. 

(16 : 15 sq.) record at the close of their Gospels as to how 
Christ gave his last instructions to his disciples and sent them 
forth. 

IV. 
OF BAPTISM. 

" Go and teach all nations, baptizing them in the name of the 21 
Father, and of the Son, and of the Holy Ghost. He that be- 
lieveth and is baptized shall be saved ; but he that believeth 
not shall be damned." 

So much is sufficient for a plain person to know from the 2 2 
Scriptures concerning Baptism. In like manner, also, concern 
ing the other sacrament, in short, simple words, according to 
the text of St. Paul. 1 Cor. 11 : 23 sq. 

V. 

385 OF THE LORD S SUPPER. 23 

" OUR Lord Jesus Christ, the same night in which he was 
betrayed, took bread : and when he had given thanks, he brake 
it, and gave it to the disciples, and said, Take, eat ; this is 
my body, which is given for you : this do, in remembrance 
of me. 

" After the same manner also he took the cup, when he had 
supped, gave thanks, and gave it to them, saying, Drink, ye all 
of it : this cup is the new testament in my blood, which is shed 
for you, for the remission of sins : this do ye, as oft as ye drink 
it, in remembrance of me." 

Thus there are in all five parts of the entire Christian doc- 24 
trine which should be constantly practised and required [of 
children], and heard recited word for word. For you must 
not depend upon that which the young people may learn and 
retain from the sermon alone. When these parts have been 25 
well learned, you may assign besides some psalms or hymns, 
based thereupon, in order to enforce the same, and thus to lead 
the youth into the Scriptures, and accustom them to make daily 
progress therein. 

Yet it is not enough for them alone to comprehend and re- 26 
cite these parts verbatim. Let the young people also attend 
the preaching, especially during the time which is devoted to 
the Catechism, that they may hear it explained, and may learn 
to understand what every part contains, and, in their turn, be 
able to explain what they have heard, and when asked may 
give a correct answer, so that the preaching may not be with 
out profit and fruit. For the reason that we exercise F leh 27 
diligonce in preaching so often upon the Catechism it in 



PART I. THE TEN COMMANDMENTS. 391 

order that its truths may be inculcated on our youth, not in 
an ambitious and acute manner, but briefly and with the 
greatest simplicity, so as to enter the mind readily and be 
fixed in the memory. 

Therefore we propose to take up the above-mentioned articles 2* 
in regular order, and treat of them as plainly as possible and 
as fully as necessity demands. 



386 PART FIRST. 



THE TEN COMMANDMENTS. 

THE FIEST COMMANDMENT. 
Thou shaft have no other gods before me. 

THAT is : Thou shalt have [and worship] me alone as thy i 
God. What is the force of this, and how is it to be under 
stood ? What is it to have a god ? or, what is God ? An- 2 
swer : A god is that whereto we are to look for all good and 
to take refuge in all distress ; so that to have a god is to trust 
and believe him from the whole heart ; as I have often said 
that the confidence and faith of the heart alone make both God 
and an idol. If your faith and trust be right, then is your 3 
god also true. And, on the other hand, if your trust be false 
and wrong, then you have not the true God ; for these two be 
long together, viz. faith and God. That now, I say, upon 
which you set your heart and put your trust is properly your 
god. Therefore it is the intent of this commandment to re- 4 
quire such true faith and trust of the heart as regards the only 
true God, and rest in him alone. That is as much as to say : 
" See to it that you let me be your God, and you never seek 
another," i. e. " Whatever you lack in good, seek it of me, and 
look to me for it, and whenever you suffer misfortune and dis 
tress, lay hold of me and cling fast to me. I verily will give 
you enough and help you out of every necessity ; only let not 
your heart cleave to or rest in any other." 

This I must unfold somewhat more plainly, that it may be 5 
understood and perceived by ordinary examples of the contrary. 
gg Many a one thinks that he has God and everything in 
abundance when he has money and possessions, in which 
he trusts and boasts so arrogantly as to care for no one. Lo, t 
such a man also has a god, Mammon by name, i. e. money and 
possessions, on which he sets all his heart, and which is also 
^he most common idol on earth. He who has money and pos-7 



392 THE LARGE CATECHISM. 

sessions feels secure, and is as joyful and undismayed as though 
he were in the midst of Paradise. On the other hand, he who 8 
has none doubts and is despondent, as though he knew of no 
God. For very few are to be found who are of good cheer, 9 
and who neither mourn nor complain if they have not Mam 
mon. This [care and desire for money] adheres and clings tc 
our nature, even to the grave. 

So too, whoever trusts and boasts in the possession of great 10 
skill, prudence, power, favor, friendship and honor has also a 
god, but not the only true God. This appears again when you 
notice how presumptuous, secure and proud people are because 
of such possessions, and how despondent when without them 
or deprived of them. Therefore I repeat that the true expla 
nation of this point is that to have a god is to have something 
upon which the heart entirely trusts. 

Besides, consider what, in our blindness, we have hitherto 1 1 
been doing under the Papacy. If any one had toothache, he 
fasted and honored St. Apollonia [macerated his flesh by volun 
tary fasting to the honor of St. Apollonia] ; if he were afraid 
of fire, he sought St. Laurence as his deliverer ; if he dreaded 
pestilence, he made a vow to St. Sebastian or Rachio, and a count 
less number of such abominations, where every one selected his 
own saint whom he worshipped and invoked in distress. Here 12 
belong those also whose idolatry is most gross, and who make a 
covenant with the devil, in order that he may give them plenty 
of money or help them in love-aifairs, preserve their cattle, re 
store to them lost possessions, etc., as e. g. sorcerers arid nec 
romancers. For all these place their heart and trust elsewhere 
than in the true God, and neither look to him for any good nor 
seek anything from him. 
ggg Thus you can easily understand what and how much 13 

this commandment requires, viz. that man s entire heart 
and all his confidence be placed in God alone, and in no one 
else. For to have God, you can easily perceive, is not to lay 
hold of him with our hands or to put him in a bag [as money], 
or to lock him in a chest [as silver vessels]. But he is said to 14 
be apprehended when the heart lays hold of him and depends 
upon him. But to depend upon him with the heart is nothing 15 
else than to trust in him entirely. For this reason he wishes 
to withdraw us from everything else, and to attract us to him 
self, viz. because he is the only eternal good. As though he 
would say : Whatever you have heretofore sought of the saints, 
or for which you have trusted in Mammon, as well as all else, 
expect of me, and regard me as the one who will help you and 
endow you richly with all good things. 

Lo, you have here the true honor and service of God, which i* 
uleases God, and which he commands under penalty of Vernal 



PART I. THE TEN COMMANDMENTS. 393 

wrath, viz. that the heart know no other trust or confidence 
than in him, and do not suffer itself to be torn from him, but, 
for him, risk and disregard everything upon earth. On the 17 
other hand, you can easily see and judge how the world prac 
tises only false worship and idolatry. For no people has ever 
been so godless as not to institute and observe some sort of di 
vine service. Thus every one has set up as his own god what 
ever he looked to for blessings, help and comfort. 

When, for example, the heathen who aimed at power and 18 
dominion elevated Jupiter as the supreme god, the others, who 
were bent upon riches, happiness, or pleasure and a life of ease, 
venerated Hercules, Mercury, Venus, or others. Women with 
child worshipped Diana or Lucina. Thus every one makes 
ogQ that to which his heart is inclined his god. So that even 

in the mind of the heathen to have a god is nothing but 19 
to trust and believe. But their error is this, that their trust is 
false and wrong ; for it is not placed in the only God, beside 
whom there is truly no other in heaven or upon earth. Where- 20 
fore the heathen really form their self-invented notions and 
dreams of God into an idol, and put their trust in that which 
is altogether nothing. Thus is it with all idolatry ; for it con- 21 
sists not merely in erecting an image and worshipping it, 
but rather in the heart, which is intent on something else, and 
seeks help and consolation from creatures, saints or devils, and 
neither accepts God, nor looks to him for good to such an ex 
tent as to believe that he is willing to help ; neither believes 
that whatever good it experiences comes from God. 

Besides, there is also a false divine service and extreme idol- 22 
atry, which we have hitherto practised, and is still prevalent in 
the world, upon which also all ecclesiastical orders are founded, 
and which alone concerns the conscience, that seeks in its own 
works help, consolation and salvation, presumes to wrest hea 
ven from God, and reckons how many institutions it has 
founded, how often it has fasted, attended Mass, etc. Upon 
such things it depends, and of them boasts, as though unwill 
ing to receive anything from God gratuitously, but desires it 
self to earn them or merit them superabundantly, as though he 
were in our service and debt, and we his lord. What is this 23 
but reducing God to an idol, yea, a mere Pomona, and eleva 
ting and regarding ourselves as God ? But this is slightly too 
subtile, and cannot be comprehended by young pupils. 

But let this be said to the simpler, in order that they may 24 
well note the meaning of this commandment and retain it in 
memory, viz. that we are to trust in God alone, and look to him 
OQQ and expect from him all good, as from one who gives us 
body, life, food, drink, nourishment, health, protection, 
peace and all necessaries of both temporal and eternal things; 

50 



394 THE LARGE CATECHISM. 

who also preserves us from misfortune, and if any evil befall 
us^delivers and aids us, so that it is God alone (as has been suf 
ficiently said) from whom we receive all good, and by whom 
we are delivered from all evil. Hence also, I think, we Ger- 25 
mans from ancient times designate God (more elegantly and 
appropriately than in any other language) by that name from 
the word Good, since he is an eternal fountain which gushea 
forth and overflows with pure good, and from which emanates 
all that is and is called good. 

For even though otherwise we experience much good from 26 
men, we are still to consider whatever we receive by his com 
mand or arrangement as received from God. For our parents, 
and all rulers^ and every one besides, with respect to his neigh 
bor, have received from God the command that they should do 
us all manner of good ; so that we receive these blessings not 
from them, but, through them, from God. For creatures are 
only the hand, channels and means whereby God gives all 
things, as he gives to the mother breasts and milk to support 
her child, and corn and all manner of produce spring from the 
earth for nourishment, none of which could be produced by any 
creature of himself. 

Therefore no man should presume to take or give anything 27 
except as God has commanded ; in order that thereby it may 
be acknowledged as God s gift, and thanks may be rendered 
him for it. On this account also these means of receiving good 
gifts through creatures are not to be rejected, neither should we 
in presumption seek other ways and means than God has com 
manded. For that would not be receiving from God, but seek 
ing of ourselves. 

Let every one, then, see to it that he esteem this command- 28 
ment great and high above all things, and do not deride it. 
Ask and^ examine your heart diligently, and you will find 
whether it cleave to God alone or not. If you have a heart 
that can expect of him nothing but what is good, and this too 
391 especially in want and distress, and that renounces and for 
sakes everything that is not God, then you have the only 
true God. If, on the contrary, it cleave to anything else, of 
which it expects more good and help than of God, and do not 
find refuge in him, but in adversity flee from him, then you 
have an idol, another god. 

In order that it may be seen that God will not have this 29 
commandment disregarded, but will most strictly enforce it, he 
has attached to it first a terrible threat, and then a beautiful 
consolatory promise which it is important to learn and to im 
press upon young people, that they may take it to heart and 
retain it: 



PART I. THE TEN COMMANDMENTS. 395 



EXPOSITION OF THE APPENDIX TO THE FIRST COMMANDMENT. 

For I the Lord thy God am a jealous God, visiting the 30 
iniquity of the fathers upon the children unto the third and 
fourth generation of them that hate me; and showing mercy 
unto thousands of them that love me and keep my command- 
neuts. 

Although these words pertain to all the commandments (as 31 
we shall hereafter learn), yet they are joined to this as the 
chief commandment, to indicate that it is of first importance 
that men have a right head ; for where the head is right, the 
whole life must be right, and vice versd. Learn, therefore, 32 
from these words how angry God is with those who trust in 
anything but him, and again how good and gracious he is to 
those who trust and believe in him alone with the whole heart; 
so that his anger does not cease until the fourth generation, 
while, on the other hand, his blessing and goodness extend to 
many thousands. Learn this, that you may not live in such 33 
security and commit yourself to chance, as men of brutal heart, 
who think that it makes no great difference how they live. 
He is a God who, if men turn from him, will not leave it 34 
unavenged, and will not cease to be angry until the fourth gen 
eration, even until they are utterly exterminated. Therefore 
he is to be feared, and not to be despised. 
OQQ This also he has demonstrated in all history, as the 35 

Scriptures fully show and daily experience can well teach. 
For, from the beginning, he has utterly extirpated all idolatry, 
and, on account of it, both heathen and Jews ; even as at the 
present day he overthrows all false worship, so that all who 
remain therein must finally perish. Therefore, although proud, 36 
powerful and rich worldlings are now to be found, who boast 
defiantly of their Mammon, notwithstanding that God is angry 
or laughs at them, in the confidence that they can endure his 
wrath ; yet, before they are aware, they shall be wrecked, with 
all in which they trusted ; as all others have perished who have 
thought themselves more secure or powerful. 

And just because of such hardened men who imagine, be- 37 
cause God connives and allows them to rest in security, that he 
either is entirely ignorant or cares nothing about such matters, 
he must deal thus severely and inflict punishment, not forget 
ting them unto children s children ; so that every one may see that 
this is not a matter of sport to him. For they are those whom 3? 
he means when he says : " Who hate me," i. e. those who per 
sist in their defiance and pride; who will not hear what is 
preached or said to them; who, if they be reproved, in order 
that before punishment begin they may learn to know them- 



396 THE LAKGE CATECHISM. 

selves and amend, are so mad and foolish that they clearly 
merit wrath ; as we see now daily in bishops and princes. 

But terrible as are these threatenings, so much the more 39 
powerful is the consolation of the promise, that those who trust 
in God alone should be sure that he will show them mercy, i. e. 
that he will show them pure goodness and blessing, not only 
for themselves, but also to their children and children s chil 
dren, even to the thousandth generation. This ought certainly ^c 
to move and impel us, if we wish all temporal and eternal good, 
202 to stay our hearts with all confidence upon God ; since the 
Supreme Majesty makes such gracious offers and such rich 
promises. 

Therefore let every one give the most earnest heed that it be 41 
not regarded as though this were spoken by a man. For to 
you it is a question either of eternal blessing, happiness and 
salvation, or of eternal wrath, misery and woe. What more 
would you have or desire than that which he so kindly prom 
ises, viz. to be yours with every blessing, and to protect and 
help you in all need ? 

But this, alas ! is the great calamity, that the world believes 4* 
nothing of this, and regards it not as God s Word, because it 
sees that those who trust in God, and not in Mammon, suifer 
care and want, and the devil opposes and resists them ; that 
they have neither money, favor nor honor, and besides can 
scarcely support life; while, on the other hand, those who 
serve Mammon have power, favor, honor, possessions and 
every comfort in the eyes of the world. For this reason, 
against such appearances, these words must be grasped ; and 
we must remember that they do not lie or deceive, but must 
prove true. 

Reflect for yourself or make inquiry and tell me: Do all 43 
they who have employed all their care and diligence to accu 
mulate great possessions and wealth finally attain them ? You 
will find that they have labored and toiled in vain, or even 
though [with much toil] they have amassed great treasures, 
they have been dispersed and scattered, so that they themselves 
have never found happiness in their wealth, and it never 
reached the third generation. 
2Q In all histories, as well as in the experience of aged 44 

people, you will find enough examples. See that you only 
regard and ponder them. 

Saul was a great king, chosen of God, and a godly man ; but 45 
when he was established in his throne, he let his heart decline 
from God, put his trust in his crown and power, and perished 
with all that he had ; so that none of his children remained. 

David, on the other hand, was a poor, despised man, hunted 46 
down and chased, so that he nowhere felt secure of h is life ; 



PART I. THE TEN COMMANDMENTS. 397 

yet he was to be preferred to Saul, and become king. For 
these words must abide and prove true, since God cannot lie 
or deceive. Only let not the devil and the world deceive you 
by appearances, which indeed remain for a time, but finally are 
nothing. 

Let us then learn well the First Commandment, that we 47 
may see how God will allow no presumption nor any trust in 
any other object, and how he requires nothing higher of us 
than confidence from the heart for everything good ; so that we 
may proceed straight forward and employ all the blessings 
which God gives no farther than as a shoemaker uses his 
needle, awl and thread for work, and then lays them aside, or 
as a traveller uses an inn, and food and his bed, only for tem 
poral necessity, each one in his station, according to God s order, 
and without allowing any of these things to be our lord or 
idol. Let this suffice with respect to the First Commandment, 48 
which we have had to explain at length, since it is of chief im 
portance, because, as before said, where the heart is rightly dis 
posed toward God and this commandment is observed, all the 
rest follow. 

THE SECOND COMMANDMENT. 
395 Thou shalt not fake the name of the Lord thy God in vain. 49 

As the First Commandment has instructed the heart and 50 
taught it faith, so this commandment leads us forth and directs 
the mouth and tongue to God. For the first objects that, 
springing from the heart, manifest themselves are words. 
Therefore as I have taught above what it is to have a god, so it 
is necessary to comprehend simply the meaning of this and all 
the commandments, and to answer accordingly. 

If, then, it be asked: How do you understand the Second 51 
Commandment, and what is meant by taking God s name in 
vain ? we answer briefly : It is taking God s name in vain if 
we call upon the Lord God in any way in support of falsehood 
or wrong of any kind. Therefore this commandment forbids 
the mention of God s name, or taking it upon the lips, when 
the heart knows or should know differently, as among those 
who take oaths in courts of justice, where one side falsifies 
against the other. For God s name cannot be more abused 52 
than when used to support falsehood and deceit. Let this be 
considered the plain and most simple meaning of this com 
mandment. 

From this every one can readily infer when and in how 53 
many ways God s name is taken in vain, although it is impos- 
nible to enumerate all its abuses. Yet, in a few words, all 
abuse of God s name occurs first in worldly business and in 
matters which ooncern money, possession?, honor, whether it be 



398 THE LARGE CATECHISM. 

publicly befcre courts of justice, in the market or elsewhere, 
where men make false oaths in God s name, or take the respon 
sibility of the matter upon their souls. And this is especially 
prevalent in marriage affairs, where two secretly betroth them 
selves to one another, and afterward abjure. 

But the greatest abuse occur* in spiritual matters, which per- 54 
tain to the conscience, when false preachers rise up and offer 
their lying vanities as God s Word, 
ggg Behold, all this is decorating one s self with God s name, 55 

or wishing to be fair and maintain our cause, whether it 
occur in gross, worldly business or in sublime, subtile matters 
of faith and doctrine. And among liars belong also blas 
phemers, not alone those who are very gross, well known to 
every one, who, without fear, disgrace God s name (they belong 
not to our school, but to that of the hangman) ; but also those 
who publicly traduce the truth and God s Word, and refer it to 
the devil. Of this there is no need to speak further. 

Here, then, let us learn and thoroughly understand the im- 56 
portance of this commandment, that we diligently be on our 
guard against every abuse of the holy name, as the greatest 
sin that can be outwardly committed. For to lie and deceive 
is in itself a great sin, but is greatly aggravated by attempting 
a justification, and where, to confirm it, the name of God is in 
voked and is used as a cloak for shame, so that from a single 
lie a double lie, nay manifold lies, result. 

Therefore, to this commandment God has added also a sol- 57 
emn threat, viz. : " For the Lord will not hold him guiltless 
that taketh his name in vain." That is : It shall in nowise be 
overlooked or pass unpunished in any one. For just as he will 
not leave it unavenged if any one turn his heart from him, so 
too will he not suffer his name to be employed to support a lie. 
Now, alas ! it is a common calamity in all the world that there 58 
are so few who are not guilty of using the name of God in 
falsehood and all wickedness. They are as few as those who 
in their heart trust alone in God. 

For by nature we all have within us this beautiful virtue, 59 
viz. that every one who has committed a wrong would like to 
gg^ cover up and adorn his disgrace, so that no one may see it 
or know it ; and no one is so bold as to boast to all the 
world of the wickedness he has perpetrated, but wishes every 
thing to be done secretly, and without any one being aware of it. 
Then if any one be arraigned, the name of God must suffer for 
it, and change the villainy into godliness, and the shame into 
honor. This is the common course of the world, which, like a 
great deluge, has inundated all lands. Hence we have also as fc 
our reward that which we seek and merit, pestilences, wars, 
famines, conflagrations, floods, faithless wives, spoiled children, 






PART!. THE TEN COMMANDMENTS. 399 

faithless servants, and trouble of every kind. Whence else 
should we have so much misery ? It is still a great mercy that 
the earth bears and supports us. 

Therefore, above all things, the attention of our young peo- 61 
pie should be directed to this commandment, and they should 
be accustomed to hold this and the First Commandment in high 
regard ; and in case they transgress, resort must at once be had 
to the rod, and the commandment must be held before them, 
and be constantly inculcated, so that they may be brought up 
not only with punishment, but also in the reverence and fear 
of God. 

Thus you now understand what it is to take God s name 62 
in vain, viz. (to recapitulate briefly) either simply in false 
hood, to present, in God s name, anything untrue, or to curse, 
swear, conjure and, in short, to practise wickedness in any 
way. 

But besides this you must also know how to use the name 63 
of God aright. For by the words: "Thou shalt not take the 
name of the Lord thy God in vain/ he gives us plainly to un 
derstand that it is to be used properly. For it has been re 
vealed and given to us for the very purpose that it may be of 
constant use and profit. Therefore, since the use of this holy 64 
name for falsehood or wickedness is here forbidden, it neces 
sarily follows that we are, on the other hand, commanded to 
employ it for truth and for all good, as where one swears truly 
where there is need and it is demanded. So also when it is 
rightly taught, and when the name is invoked in trouble or 
praised and thanked in prosperity, etc. ; all of which is com 
prehended summarily and commanded in the passage (Ps. 50 : 
oqo 15) : " Call upon me in the day of trouble ; I will deliver 
thee, and thou shalt glorify me." For all this is bringing 
it into the service of truth, and using it in a blessed way, 
and thus his name is hallowed, as we pray in the Lord s 
Prayer. 

Thus you have an explanation of the sum of the entire com- 65 
mandment. And with this understanding the question with 
which many teachers have troubled themselves is solved, viz. 
Why, in the Gospel, swearing is prohibited, 1 and yet Christ, 
St. Paul and other saints often swore? The explanation is 66 
briefly this : We are not to swear in support of evil, i. e. in 
falsehood ; and where there is no need or use, but for the sup 
port of good and the advantage of our neighbor. For it is 
truly a good work whereby God is praised, truth and justice 
are established, falsehood is refuted, peace is made among men, 
obedience is enforced, and contentions are suppressed. For thus 

1 See Matt. 5 : 34 sqq. ; James 5 . 12. 



400 THE LARGE CATECHISM. 

God himself interposes and decides between right and wrong, 
good and bad. If the one side swear falsely, they have their 6j 
sentence that they shall not escape punishment, and though it 
be deferred a long time, they shall not succeed ; so that all that 
they may gain thereby will slip out of their hands, and they 
never will enjoy it ; as I have seen in the case of many who 68 
repudiated their marriage-vows, that they have never had a 
good hour or a healthful day, and thus perished miserably in 
body, soul and possessions. 

Therefore I again and again advise and exhort, that by 69 
means of warning and terror, restraint and punishment, they 
be accustomed to shun falsehood, and especially to avoid the 
use of God s name in its support. For where they are allowed 
to do thus, no good will result, as it is even now evident that 
the world is worse than it has ever been, and that there is no 
government, no obedience, no fidelity, no faith, but only pre 
sumptuous, licentious men, whom no teaching or reproof helps ; 
qqq all of which is only God s wrath and punishment for such 
flagrant contempt of this commandment. 

On the other hand, they should be constantly urged and in- 70 
cited to honor God s name, and to have it always upon their 
lips in everything that may happen to them or come to their 
notice. For to give true honor to his name is to look to it and 
implore it for all consolation ; so that (as we have heard above) 
first the heart, by faith, gives God the honor due him, and 
afterwards the lips, by confession. 

This habit is not only blessed and useful, but especially pow-;i 
erful against the devil, who is ever about us, and lies in wait 
to bring us into sin and shame, calamity and trouble, but who 
is always offended to hear God s name, and cannot remain long 
where it is mentioned and called upon from the heart. And, 72 
indeed, many a terrible and shocking calamity would befall us 
if, by our calling upon his name, God did not preserve us. I 
have myself tried it, and learned by experience that often sud 
den great calamity was immediately averted and removed dur 
ing such invocation. To vex the devil, I say, we should always 
have this holy name in our mouth, so that he may not be able 
to injure us as he would wish. 

For this end it is also of service that we be in the habit of 73 
daily commending ourselves to God, with soul and body, wife, 
child, servants and all that we have, against all necessities that 
may occur ; whence also the blessing and thanksgiving at meals, 
and other prayers morning and evening, have originated and 
remain in use. Likewise also the practice of children to cross 74 
themselves and exclaim, when any thing monstrous or terrible 
is seen or heard : " Lord God, protect us !" " Help, dear Lord 
Jesus 1" etc. Thus too, if any one experience unexpected good, 



PART I. THE TEN COMMANDMENTS. 401 

however trivial, that he say: "God be praised and thanked 
MQQ for bestowing this on me !" As formerly the children were 
accustomed to fast and pray to St. Nicholas and other 
saints. This would be more pleasing and acceptable to God 
than all monasticism and Carthusian sanctity. 

So we might thus train our youth, in a childlike way and in 75 
the midst of their plays, in God s fear and honor, so that the 
First and Second Commandments might be familiar and in 
constant practice. Then some good might adhere, spring up 
and bear fruit, and men grow up in whom an entire land might 
rejoice and be glad. This would be the true way to bring up 76 
children ; since, by means of kindness, and with delight, they 
can be become accustomed to it. For what must only be forced 
with rods and blows will have no good result, and at farthest, 
under such treatment, they will remain godly no longer than 
the rod descends upon their backs. 

But this manner of training so spreads its roots in the heart 77 
that they fear God more than rods and clubs. This I say with 
such simplicity, for the sake of the young, that it may penetrate 
their minds. For since we are preaching to children, we must 
also prattle with them. Thus have we prevented the abuse, and 
have taught the right use of the divine name, which should con 
sist not only in words, but also in practice and life ; so that we 
may know that God is well pleased with this, and will as richly 
reward it as he will terribly punish its abuse. 

THE THIRD COMMANDMENT. 
Remember the Sabbath day, to keep it holy. 78 

THE word Sabbath (Feiertag) is derived from the Hebrew 79 
word which properly signifies to rest (feiren), i. e. to abstain 
from labor. Hence we are accustomed to say, in German, Feier- 
abend machen, i. e. to cease working, or give a holy evening 
[sanctify the Sabbath]. Now, in the Old Testament, God sep- 8c 
4/y, arated the seventh day, and appointed it for rest, and com 
manded that it should be regarded holy above all others. 
According to this external observance, this commandment was 
given to the Jews alone, that they should abstain from toil 
some work, and rest, so that both man and beast might recup 
erate, and might not be debilitated by unremitting labor. Al-3i 
though they afterwards interpreted this too strictly, 1 and grossly 
abused it, so that they traduced and could not endure in Christ 
those works which they themselves were accustomed to do there 
on, as we read in the Gospel ; just as though the commandment 
were fulfilled in this, viz. that no external [manual] work what- 



x Literally : " Stretched this too tightly." 
61 



402 THE LAKGE CATECHISM. 

ever be performed, which was not, the meaning, but, as we shall 
hear, that they sanctify the Sabbath or Day of Rest. 

This commandment, therefore, according to its gross sense, 82 
does not pertain to us Christians ; for it is altogether an exter 
nal matter, like the other ordinances of the Old Testament, 
which were bound to particular customs, persons, times and 
places, and all of which have now been made free through 
Christ. 

But to derive hence Christian instruction for the simple as 83 
to what, in this commandment, God requires, let it be observed 
that we keep the festal days, not for the sake of intelligent and 
learned Christians (for they have no need of this obnervance), 
but first of all for bodily causes and necessities, which nature 
teaches and requires ; and for the common people, man-servants 
and maid-servants, who are occupied the whole week with their 
work and trade, that for a day they may forbear, in order to 
rest and be refreshed. 

Secondly, and most especially, that on such day of rest (since 84 
otherwise it cannot be accomplished) time and opportunity be 
taken to attend divine service, so that we meet to hear and treat 
of God s Word, and afterwards to praise God in singing and 
prayer. 

But this, I say, is not so limited to any time, as with the 85 
Jews, that it must be just on this or that day ; for in itself no 
one day is better than another, and this should indeed occur 
daily ; but since the mass of people cannot give such attend 
ance, there must be at least one day in the week set apart. But 
since from of old Sunday [the Lord s Day] has been appointed 
4^2 for this purpose, we also should continue the same, that 

everything be done in harmonious order, and no one, by 
unnecessary innovation, create disorder. 

Therefore the simple meaning of the commandment is this, 86 
viz. since holidays are observed, such observance be devoted to 
hearing God s Word ; so that the special employment of this 
day be the ministry of the Word for the young and the mass 
of poor people ; yet that the observance of rest be not so strictly 
interpreted as to forbid any other incidental and necessary work. 

When, then, it is asked : " What is meant by the command- 87 
ment : Remember the sabbath-day to sanctify it ?" Answer : 
To sanctify the Sabbath is the same as " to keep it holy." But 
what is meant by " keeping it holy " ? Nothing else than to 
be occupied in holy words, works and life. For the day needs 
no sanctification for itself; for in itself it has been created 
holy [from the beginning of the creation it was sanctified by 
its Creator]. But God desires it to be holy to thee. Therefore 
it becomes holy or unholy on thy account, according as thou 
an occupied on the same with things that are holy or unholy. 



PART I. THE TEN COMMANDMENTS. 403 

How then does such sanctification occur ? Not that [with 88 
folded hands] we sit behind the stove and do no rough [ex 
ternal] work, or deck ourselves with a garland and put on our 
best clothes, but (as has been said) that we occupy ourselves 
with God s Word, and exercise ourselves therein. 

And indeed we Christians ought always to keep such a Sab- 85 
bath, and to be occupied with nothing but holy things, i. e. 
daily to meditate upon God s Word, and carry it in our hearts 
and upon our lips. But because (as has been said) we do not 
all have leisure, we must devote several hours a week to the 
young, or at least a day to the mass of people, in order that we 
may be concerned about this alone, and especially urge the Ten 
Commandments, the Creed and the Lord s Prayer, and thus 
direct our whole life and being according to God s Word. 
The Sabbath is truly kept whenever time is devoted to earn- pc 
est attention to this, and the practice of it ; but that cannot be 
called a true Christian Sabbath where this is not done. For 
they who are not Christians can keep holiday and be idle just 
as well as the entire swarm of our ecclesiastics, who stand daily 
in the churches, singing, and ringing bells, but who keep no 
,QO Sabbath day holy, because they neither preach nor practise 
God s Word, but teach and live contrary to it. 

For the Word of God is the sanctuary above all sanctuaries, 91 
yea, the only one which we Christians know and have. For 
though we had the bones of all the saints, or all holy and con 
secrated, garments upon a heap, they would not avail us any 
thing ; for all that is a dead thing which can sanctify nobody. 
But God s Word is the treasury which sanctifies everything 
whereby even all the saints themselves were sanctified. What- 92 
ever be the hour when God s Word is taught, preached, heard, 
read or meditated upon, person, day and work are then sancti 
fied thereby, not because of the external work, but because of 
the Word, which makes saints of us all. Therefore I constantly 
say that all our life and work must be guided by God s Word, 
if it is to be pleasing to God or holy. Where this occurs, this 
commandment exerts its power and is fulfilled. 

On the contrary, any matter or work that is without God s 93 
Word is unholy before God, no matter how brilliant it may 
appear, even though it be covered with relics, such as the fic 
titious spiritual orders, which know nothing of God s Word and 
seek holiness in their own works. 

Notice, therefore that the power and efficacy of this com- 94 
mandment consist not in the resting, but in the sanctifying, so 
that to this day belongs a special holy exercise. For other 
works and occupations are not properly holy exercises, unless 
the man himself be first holy. But here a work is to be done 
whereby man is himself made holy, which occurs (as we have 



40* THE LAKGE CATECHISM. 

AM heard) alone through God s Word. For this, then, fixed 
places, times, persons, and the entire external order of di 
vine service have been created and appointed, so that it may be 
publicly and constantly exercised. 

Since, therefore, so much depends upon God s Word that 95 
without it no Sabbath can be kept holy, we ought to know that 
God will insist upon a strict observance of this commandment, 
and will punish all who despise his Word and are not willing 
to hear and learn it, especially at the time appointed for the 
purpose. 

Therefore this commandment is violated not only by those 96 
who grossly abuse and desecrate the Sabbath, as those who, on 
account of their avarice or frivolity, cease to hear God s Word, 
or lie in taverns, and are dead drunk, like swine ; but also by 
that other great crowd, who listen to God s Word as though it 
were a trifle, and attend upon preaching only from custom, 
and at the end of the year know as little of it as at the begin 
ning. For hitherto the opinion has been prevalent that it is 97 
properly hallowed when on Sunday a Mass or the Gospel is 
heard ; but no one has asked about God s Word, as also no one 
taught it. Yet now, even since we have God s Word, we nev 
ertheless do not correct the abuse ; but while constantly attend 
ing upon preaching and exhortation, we hear it without care 
and seriousness. 

Know, therefore, that it is not only to be heard, but to be 98 
learned and retained in memory, and do not regard it as an 
optional matter or one of no great importance, but as God s 
commandment, who will require of you how you have heard, 
learnt and honored his Word. 

Likewise those fastidious spirits are to be reproved who 99 
when they have heard a sermon or two, find it tedious and 
dull, thinking that they know all that well enough, and need 
4Qg no more instruction. For just that is the sin which has 
been hitherto reckoned among mortal sins, and is called 
dxySia, i. e. torpor or satiety, a malignant, dangerous plague 
which the devil infuses into the hearts of many, that he may 
surprise us and secretly withdraw God s Word from us. 

For let me tell you this, even though you know it perfectlyioo 
and be already master of all things, you are still daily in the 
dominion of the devil, who ceases neither day nor night to steal 
unawares upon you, so that he may kindle in your heart un 
belief and wicked thoughts against the foregoing as well as 
against all the commandments. Therefore you must always 
have God s Word in your heart, upon your lips and in your 
ears. But where the heart is idle, and the Word does not 
sound, he breaks in and does the damage before we are aware. 
On the other hand, such is the efficacy of the Word wherevenoi 



PART!. THE TEN COMMA JSDMENTS. 405 

seriously contemplated, heard and used, that it never leparte 
without fruit, but always awakens new understanding, pleasure 
and devoutness, and produces a pure heart and pure thoughts. 
For these words are not inoperative or dead, but creative, liv 
ing words. And even though no other interest or necessity :oa 
impel us, yet this ought to influence every one, since thereby the 
devil is put to flight and driven away, and, besides, this com 
mandment is fulfilled, which is more pleasing to God than any 
work of hypocrisy, however brilliant. 

THE FOURTH COMMANDMENT. 

THUS far we have learned the first three commandments, viz 103 
tliose which relate to God. First, that with our whole heart 
and throughout all our life we trust in him and fear and love 
him. Secondly, that we abuse not his holy name in the sup 
port of falsehood or any bad work, but employ it to the praise 
of God and the profit and salvation of our neighbor and our 
selves. Thirdly, that in the observance of the Sabbath and of 
rest we diligently use and employ God s Word, so that all our 
actions and our entire life be directed by it. Now follow the 
other seven, which relate to our neighbor, among which the 
first and greatest is: 

Honor thy father and thy mother. 104 

iQg The parental estate God has especially honored above 105 

all estates that are beneath him, so that he not only com 
mands us to love our parents, but to honor them. For with 
respect to brothers, sisters and our neighbors in general he 
commands nothing higher than that we love them ; so that he 
separates and distinguishes father and mother above all other 
persons upon earth, and places them next to himself. For 
to honor is far higher than to love, inasmuch as it com- 106 
prehends not only love, but also modesty, humility and def 
erence as though to a majesty there hidden, and requires not 
only that they be addressed kindly and with reverence, but 
most of all that both in heart and with the body we <?o act as 
to show that we esteem them very highly, and that, next to 
God, we regard them the very highest. For one whom we 107 
honor from the heart we must truly regard as high and 
great. 

We must, therefore, impress it upon the young that they 10? 
should regard their parents in God s stead, and remember that 
however lowly, poor, frail and queer they may be, neverthe 
less they are father and mother given them by God. And 
they are not to be deprived of their honor because of their 
mode of life or their failings. Therefore we are not to regard 



406 THE LAKGE CATECHISM. 

their persons, how they may be, but the will of God wno has 
thus appointed and ordained. In other respects we are, in 
deed, all alike in the eyes of God ; but among us there must 
necessarily be such inequality and distinction with respect to 
order, and therefore God commands that you be careful f o 
obey me as your father, and that I have the precedence. 

Learn, therefore, first, what is the honor towards parents re- 109 
quired by this commandment, viz. first, that they be held in 
honor and esteemed above all things, as the most precious treas 
ure on earth. Secondly, that in our words to them we observe iic 
modesty, and do not speak roughly, haughtily and defiantly ; 
but yield to them in silence, even though they go too far. 
Thirdly, also, with respect to works, that we show them such in 
honor, with body and possessions, as to serve them, help them, 
and provide for them when old, sick, infirm, or poor, and all 
that not only gladly, but with humility and reverence, as 
doing it before God. For he who knows how to regard them 
in his heart will not allow them to suffer hunger or want, but 
will place them above and near him, and will share with them 
whatever he has and can obtain. 
Q~ Secondly, notice how great, good and holy a work is 112 

here assigned children, which is, alas ! so much neglected 
and disregarded, and no one perceives that God has com 
manded it or that it is a holy, divine Word and doctrine. For 
if it had been regarded as such, every one could have per 
ceived that it required holy men to live according to these 
words, and there would have been no need of inventing mo- 
nasticism and spiritual orders, but every child would have 
abided by this commandment, and could have directed his con 
science to God, and said : " If I am to do a good and holy 
work, I know of none better than to render all honor and 
obedience to my parents, because God has himself commanded 
it. For what God has commanded must be much and fariij 
nobler than everything that we may ourselves devise ; and 
because there is no higher or better teacher to be found than 
God, there can be no better doctrine than he imparts. Now he 
teaches fully what we should do if we wish to perform truly 
good works; and in that he commands them, he shows that 
they please him. If, then, it is God who makes this command, 
and who knows not how to appoint anything better, I will 
never improve upon it." 

In this manner we would have had godly children properly 114 
taught and reared in true blessedness, who tfould have re 
mained at home in the service of their parents and in obe 
dience to them, causing them much pleasure and joy. And 
vet God s commandment was not thus honored, but was neg 
lected and allowed to pass out of sight, so that a child could 



PARTL THE TEN COMMANDMENTS. 407 

not lay it to heart, and meanwhile gaped in ignorait aston 
ishment at our devices, and never acknowledged God s 
authority. 

Let us therefore, at length, learn, for God s sake, that pla- 115 
cing all other things out of sight, our youths look first to this 
^Qg commandment, if they wish to serve God with truly good 
works, viz. that they do what is pleasing to their fathers 
and mothers, or to those to whom they may be subject in their 
stead. For every child that knows and does this has, in the 
first place, this great consolation in his heart, that he can joy 
fully exult and say (in spite of and against all who are occu 
pied with works of their own device) : " Behold this work is 
well pleasing to my God in heaven, that I know for certain." 
Let them all come together with their many great, distressing 116 
and difficult works and make their boast ; we will see whether 
they can show one that is greater and nobler than obedience to 
parents, to whom God has appointed and commanded obedience 
next to his own majesty ; so that if God s Word and will are 
accomplished, nothing shall be esteemed higher than the will 
and word of parents ; yet see that we abide in obedience to 
God and violate not the former commandments. 

Therefore you should be heartily glad and thank God that 1 1 7 
he has chosen you and made you w r orthy to do a work so 
precious and acceptable to him. Only see that you esteem it 
great and precious, although it be regarded as the most humble 
and despised, not on account of our worthiness, but because it 
is comprehended and established in the jewel and sanctuary, 
namely the Word and commandment of God. Oh how gladly 118 
might all Carthusians, monks and nuns pay a high price for 
this jewel, if in all their ecclesiastical establishments and in 
stitutions they could bring a single work into God s presence