Most Invincible Emperor, Caesar Augustus, Most 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, namely, effectually to withstand his furor and assaults
by strong and lasting military provision; and then also concerning
dissensions in the matter of our holy religion and Christian Faith, that
in this matter of religion the opinions and judgments of the parties
might be heard in each other's presence; and considered and weighed
among ourselves in mutual charity, leniency, and kindness, in order
that, after the removal and correction of such things as have been
treated and understood in a different manner in the writings on either
side, these matters may be settled and brought back to one simple truth
and Christian concord, that for the future one pure and true religion
may be embraced and maintained by us, that as we all are under one
Christ and do battle under Him, so we may be able also to live in unity
and concord in the one Christian Church.
And inasmuch as we, the undersigned Elector and Princes, with others
joined with us, have been called to the aforesaid Diet the same as the
other Electors, Princes, and Estates, in obedient compliance with the
Imperial mandate, we have promptly come to Augsburg, and--what we do not
mean to say as boasting--we were among the first to be here.
Accordingly, since even here at Augsburg at the very beginning of the
Diet, Your Imperial Majesty caused to be proposed to the Electors,
Princes, and other Estates of the Empire, amongst other things, that the
several Estates of the Empire, on the strength of the Imperial edict,
should set forth and submit their opinions and judgments in the German
and the Latin language, and since on the ensuing Wednesday, answer was
given to Your Imperial Majesty, after due deliberation, that we would
submit the Articles of our Confession for our side on next Wednesday,
therefore, in obedience to Your Imperial Majesty's wishes, we offer,
in this matter of religion, the Confession of our preachers and of
ourselves, showing what manner of doctrine from the Holy Scriptures and
the pure 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 other Electors, Princes, and Estates of the Empire will,
according to the said Imperial proposition, present similar writings,
to wit, in Latin and German, giving their opinions in this matter of
religion, we, with the Princes and friends aforesaid, here before Your
Imperial Majesty, our most clement Lord are prepared to confer amicably
concerning all possible ways and means, in order that we may come
together, as far as this may be honorably done, and, the matter between
us on both sides being peacefully discussed without offensive strife,
the dissension, by God's help, may be done away and brought back to
one true accordant religion; for as we all are under one Christ and do
battle under Him, we ought to confess the one Christ, after the tenor
of Your Imperial Majesty's edict, and everything ought to be conducted
according to the truth of God; and this it is what, with most fervent
prayers, we entreat of God.
However, as regards the rest of the Electors, Princes, and Estates,
who constitute the other part, if no progress should be made, nor some
result be attained by this treatment of the cause of religion after the
manner in which Your Imperial Majesty has wisely held that it should be
dealt with and treated namely, by such mutual presentation of writings
and calm conferring together among ourselves, we at least leave with
you a clear testimony, that we here in no wise are holding back from
anything that could bring about Christian concord,--such as could be
effected with God and a good conscience,--as also Your Imperial Majesty
and, next, the 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 deign to take
notice and to understand this from this Confession of ours and of our
associates.
Your Imperial Majesty also, not only once but often, 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 proclaimed that Your Majesty, in dealing with this matter
of 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 convening of a General Council. The same matter
was thus publicly set forth at greater length a year ago at the last
Diet which met at Spires. There Your Imperial Majesty, through His
Highness 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 submitted: that Your Imperial Majesty
had taken notice of; and pondered, the resolution of Your Majesty's
Representative in the Empire, and of the President and Imperial
Counselors, and the Legates from other Estates convened at Ratisbon,
concerning the calling of a Council, and that your Imperial Majesty also
judged it to be expedient to convene a Council; and that Your Imperial
Majesty did not doubt the Roman Pontiff could be induced to hold
a General Council, because the matters to be adjusted between Your
Imperial Majesty and the Roman Pontiff were nearing agreement and
Christian reconciliation; therefore Your Imperial Majesty himself
signified that he would endeavor to secure the said Chief Pontiff's
consent for convening, together with your Imperial Majesty such General
Council, to be published as soon as possible by letters that were to be
sent out.
If the outcome, therefore, should be such that the differences between
us and the other parties in the matter of religion should not be
amicably and in charity settled, then here, before Your Imperial Majesty
we make the offer in all obedience, in addition to what we have already
done, that we will all appear and defend our cause in such a general,
free Christian Council, 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 the assembly of this General Council,
and at the same time to Your Imperial Majesty, we have, even before
this, in due manner and form of law, addressed ourselves and made appeal
in this matter, by far the greatest and gravest. To this appeal, both to
Your Imperial Majesty and to a Council, we still adhere; neither do we
intend nor would it be possible for us, to relinquish it by this or
any other document, unless the matter between us and the other side,
according to the tenor of the latest Imperial citation should be
amicably and charitably settled, allayed, and brought to Christian
concord; and regarding this we even here solemnly and publicly testify.
Article I: Of God.
Our Churches, with common consent, do teach that the decree of the
Council of Nicaea concerning the Unity of the Divine Essence and
concerning the Three Persons, is true and to be believed without any
doubting; that is to say, there is 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 there are three Persons, of the same
essence and power, who also are coeternal, the Father the Son, and the
Holy Ghost. And the term "person" they use as the 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 up against this article,
as the Manichaeans, who assumed two principles, one Good and the other
Evil--also the Valentinians, Arians, Eunomians, Mohammedans, and all
such. They condemn also the Samosatenes, old and new, who, contending
that there is but one Person, sophistically and impiously argue that
the Word and the Holy Ghost are not distinct Persons, but that "Word"
signifies a spoken word, and "Spirit" signifies motion created in
things.
Article II: Of Original Sin.
Also they teach that since the fall of Adam all men begotten in the
natural way are born with sin, that is, without the fear of God, without
trust in God, and with concupiscence; and that this disease, or vice
of origin, is truly sin, even now condemning and bringing eternal death
upon those not born again through Baptism and the Holy Ghost.
They Condemn the Pelagians and others who deny that original depravity
is sin, and who, to obscure the glory of Christ's merit and benefits,
argue that man can be justified before God by his own strength and
reason.
Article III: Of the Son of God.
Also they teach that the Word, that is, the Son of God, did assume the
human nature in the womb of the blessed Virgin Mary, so that there
are two natures, the divine and the human, inseparably enjoined in one
Person, one Christ, true God and true man, who was born of the Virgin
Mary, truly suffered, was crucified, dead, and buried, that He might
reconcile the Father unto us, and be a sacrifice, not only for original
guilt, but also for all actual sins of men.
He also descended into hell, and truly rose again the third day;
afterward He ascended into heaven that He might sit on the right hand of
the Father, and forever reign and have dominion over all creatures, and
sanctify them that believe in Him, by sending the Holy Ghost into their
hearts, to rule, comfort, and quicken them, and to defend them against
the devil and the power of sin.
The same Christ shall openly come again to judge the quick and the dead,
etc., according to the Apostles' Creed.
Article IV: Of Justification.
Also they teach that men cannot be justified before God by their own
strength, merits, or works, but are freely justified for Christ's sake,
through faith, when they believe that they are received into favor, and
that their sins are forgiven for Christ's sake, who, by His death, has
made satisfaction for our sins. This faith God imputes for righteousness
in His sight. Rom. 3 and 4.
Article V: Of the Ministry.
That we may obtain this faith, the Ministry of Teaching the Gospel and
administering the Sacraments was instituted. For through the Word and
Sacraments, as through instruments, the Holy Ghost is given, who works
faith; where and when it pleases God, in them that hear the Gospel, to
wit, that God, not for our own merits, but for Christ's sake, justifies
those who believe that they are received into grace for Christ's sake.
They condemn the Anabaptists and others who think that the Holy Ghost
comes to men without the external Word, through their own preparations
and works.
Article VI: Of New Obedience.
Also they teach that this faith is bound to bring forth good fruits, and
that it is necessary to do good works commanded by God, because of God's
will, but that we should not rely on those works to merit justification
before God. For remission of sins and justification is apprehended by
faith, as also the voice of Christ attests: When ye shall have done all
these things, say: We are unprofitable servants. Luke 17, 10. The same
is also taught by the Fathers. For Ambrose says: It is ordained of God
that he who believes in Christ is saved, freely receiving remission of
sins, without works, by faith alone.
Article VII: Of the Church.
Also they teach that one holy Church is to continue forever. The Church
is the congregation of saints, in which the Gospel is rightly taught and
the Sacraments are rightly administered.
And to the true unity of the Church it is enough to agree concerning the
doctrine of the Gospel and the administration of the Sacraments. Nor
is it necessary that human traditions, that is, rites or ceremonies,
instituted by men, should be everywhere alike. As Paul says: One faith,
one Baptism, one God and Father of all, etc. Eph. 4, 5. 6.
Article VIII: What the Church Is.
Although the Church properly is the congregation of saints and true
believers, nevertheless, since in this life many hypocrites and
evil persons are mingled therewith, it is lawful to use Sacraments
administered by evil men, according to the saying of Christ: The
Scribes and the Pharisees sit in Moses' seat, etc. Matt. 23, 2. Both
the Sacraments and Word are effectual by reason of the institution and
commandment of Christ, notwithstanding they be administered by evil men.
They condemn the Donatists, and such like, who denied it to be lawful to
use the ministry of evil men in the Church, and who thought the ministry
of evil men to be unprofitable and of none effect.
Article IX: Of Baptism.
Of Baptism they teach that it is necessary to salvation, and that
through Baptism is offered the grace of God, and that children are to
be baptized who, being offered to God through Baptism are received into
God's grace.
They condemn the Anabaptists, who reject the baptism of children, and
say that children are saved without Baptism.
Article X: Of the Lord's Supper.
Of the Supper of the Lord they teach that the Body and Blood of Christ
are truly present, and are distributed to those who eat the Supper of
the Lord; and they reject those that teach otherwise.
Article XI: Of Confession.
Of Confession they teach that Private Absolution ought to be retained in
the churches, although in confession an enumeration of all sins is
not necessary. For it is impossible according to the Psalm: Who can
understand his errors? Ps. 19, 12.
Article XII: Of Repentance.
Of Repentance they teach that for those who have fallen after Baptism
there is remission of sins whenever they are converted and that the
Church ought to impart absolution to those thus returning to repentance.
Now, repentance consists properly of these two parts: One is contrition,
that is, terrors smiting the conscience through the knowledge of sin;
the other is faith, which is born of the Gospel, or of absolution,
and believes that for Christ's sake, sins are forgiven, comforts the
conscience, and delivers it from terrors. Then good works are bound to
follow, which are the fruits of repentance.
They condemn the Anabaptists, who deny that those once justified can
lose the Holy Ghost. Also those who contend that some may attain to such
perfection in this life that they cannot sin.
The Novatians also are condemned, who would not absolve such as had
fallen after Baptism, though they returned to repentance.
They also are rejected who do not teach that remission of sins comes
through faith but command us to merit grace through satisfactions of our
own.
Article XIII: Of the Use of the Sacraments.
Of the Use of the Sacraments they teach that the Sacraments were
ordained, not only to be marks of profession among men, but rather to be
signs and testimonies of the will of God toward us, instituted to awaken
and confirm faith in those who use them. Wherefore we must so use the
Sacraments that faith be added to believe the promises which are offered
and set forth through the Sacraments.
They therefore condemn those who teach that the Sacraments justify
by the outward act, and who do not teach that, in the use of the
Sacraments, faith which believes that sins are forgiven, is required.
Article XIV: Of Ecclesiastical Order.
Of Ecclesiastical Order they teach that no one should publicly teach in
the Church or administer the Sacraments unless he be regularly called.
Article XV: Of Ecclesiastical Usages.
Of Usages in the Church they teach that those ought to be observed which
may be observed without sin, and which are profitable unto tranquillity
and good order in the Church, as particular holy-days, festivals, and
the like.
Nevertheless, concerning such things men are admonished that consciences
are not to be burdened, as though such observance was necessary to
salvation.
They are admonished also that human traditions instituted to propitiate
God, to merit grace, and to make satisfaction for sins, are opposed
to the Gospel and the doctrine of faith. Wherefore vows and traditions
concerning meats and days, etc., instituted to merit grace and to make
satisfaction for sins, are useless and contrary to the Gospel.
Article XVI: Of Civil Affairs.
Of Civil Affairs they teach that lawful civil ordinances are good works
of God, and that it is right for Christians to bear civil office, to sit
as judges, to judge matters by the Imperial and other existing laws, to
award just punishments, to engage in just wars, to serve as soldiers,
to make legal contracts, to hold property, to make oath when required by
the magistrates, to marry a wife, to be given in marriage.
They condemn the Anabaptists who forbid these civil offices to
Christians.
They condemn also those who do not place evangelical perfection in the
fear of God and in faith, but in forsaking civil offices, for the Gospel
teaches an eternal righteousness of the heart. Meanwhile, it does not
destroy the State or the family, but very much requires that they be
preserved as ordinances of God, and that charity be practiced in such
ordinances. Therefore, Christians are necessarily bound to obey their
own magistrates and laws save only when commanded to sin; for then they
ought to obey God rather than men. Acts 5, 29.
Article XVII: Of Christ's Return to Judgment.
Also they teach that at the Consummation of the World Christ will appear
for judgment and will raise up all the dead; He will give to the godly
and elect eternal life and everlasting joys, but ungodly men and the
devils He will condemn to be tormented without end.
They condemn the Anabaptists, who think that there will be an end to the
punishments of condemned men and devils.
They condemn also others who are now spreading certain Jewish opinions,
that before the resurrection of the dead the godly shall take possession
of the kingdom of the world, the ungodly being everywhere suppressed.
Article XVIII: Of Free Will.
Of Free Will they teach that man's will has some liberty to choose
civil righteousness, and to work things subject to reason. But it has
no power, without the Holy Ghost, to work the righteousness of God, that
is, spiritual righteousness; since the natural man receiveth not the
things of the Spirit of God, 1 Cor. 2,14; but this righteousness is
wrought in the heart when the Holy Ghost is received through the
Word. These things are said in as many words by Augustine in his
Hypognosticon, Book III: We grant that all men have a free will, free,
inasmuch as it has the judgment of reason; not that it is thereby
capable, without God, either to begin, or, at least, to complete aught
in things pertaining to God, but only in works of this life, whether
good or evil. "Good" I call those works which spring from the good in
nature, such as, willing to labor in the field, to eat and drink, to
have a friend, to clothe oneself, to build a house, to marry a wife, to
raise cattle, to learn divers useful arts, or whatsoever good pertains
to this life. For all of these things are not without dependence on the
providence of God; yea, of Him and through Him they are and have their
being. "Evil" I call such works as willing to worship an idol, to commit
murder, etc.
They condemn the Pelagians and others, who teach that without the Holy
Ghost, by the power of nature alone, we are able to love God above all
things; also to do the commandments of God as touching "the substance
of the act." For, although nature is able in a manner to do the outward
work, (for it is able to keep the hands from theft and murder,) yet it
cannot produce the inward motions, such as the fear of God, trust in
God, chastity, patience, etc.
Article XIX: Of the Cause of Sin.
Of the Cause of Sin they teach that, although God does create and
preserve nature, yet the cause of sin is the will of the wicked, that
is, of the devil and ungodly men; which will, unaided of God, turns
itself from God, as Christ says John 8, 44: When he speaketh a lie, he
speaketh of his own.
Article XX: Of Good Works.
Our teachers are falsely accused of forbidding good Works. For their
published writings on the Ten Commandments, and others of like import,
bear witness that they have taught to good purpose concerning all
estates and duties of life, as to what estates of life and what works
in every calling be pleasing to God. Concerning these things preachers
heretofore taught but little, and urged only childish and needless
works, as particular holy-days, particular fasts, brotherhoods,
pilgrimages, services in honor of saints, the use of rosaries,
monasticism, and such like. Since our adversaries have been admonished
of these things, they are now unlearning them, and do not preach these
unprofitable works as heretofore. Besides, they begin to mention faith,
of which there was heretofore marvelous silence. They teach that we are
justified not by works only, but they conjoin faith and works, and
say that we are justified by faith and works. This doctrine is more
tolerable than the former one, and can afford more consolation than
their old doctrine.
Forasmuch, therefore, as the doctrine concerning faith, which ought to
be the chief one in the Church, has lain so long unknown, as all
must needs grant that there was the deepest silence in their sermons
concerning the righteousness of faith, while only the doctrine of works
was treated in the churches, our teachers have instructed the churches
concerning faith as follows:--
First, that our works cannot reconcile God or merit forgiveness of sins,
grace, and justification, but that we obtain this only by faith when we
believe that we are received into favor for Christs sake, who alone has
been set forth the Mediator and Propitiation, 1 Tim. 2, 6, 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 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 by 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 any one should craftily say that a new interpretation of
Paul has been devised by us, this entire matter is supported by the
testimonies of the Fathers. For Augustine, in many volumes, defends
grace and the righteousness of faith, over against the merits of works.
And Ambrose, in his De Vocatione Gentium, and elsewhere, teaches to like
effect. For in his De Vocatione Gentium he says as follows: Redemption
by the blood of Christ would become of little value, neither would
the preeminence of man's works be superseded by the mercy of God, if
justification, which is wrought through grace, were due to the merits
going before, so as to be, not the free gift of a donor, but the reward
due to the laborer.
But, although this doctrine is despised by the inexperienced,
nevertheless God-fearing and anxious consciences find by experience that
it brings the greatest consolation, because consciences cannot be set
at rest through any works, but only by faith, when they take the sure
ground that for Christ's sake they have a reconciled God. As Paul
teaches Rom. 5, 1: Being justified by faith, we have peace with God.
This whole doctrine is to be referred to that conflict of the terrified
conscience, neither can it be understood apart from that conflict.
Therefore inexperienced and profane men judge ill concerning this
matter, who dream that Christian righteousness is nothing but civil and
philosophical righteousness.
Heretofore consciences were plagued with the doctrine of works, they did
not hear the consolation from the Gospel. Some persons were driven by
conscience into the desert, into monasteries hoping there to merit grace
by a monastic life. Some also devised other works whereby to merit grace
and make satisfaction for sins. Hence there was very great need to treat
of, and renew, this 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" does not signify
merely the knowledge of the history, such as is in the ungodly and in
the devil, but signifies a faith which believes, not merely the
history, but also the effect of the history--namely, this Article: the
forgiveness of sins, to wit, that we have grace, righteousness, and
forgiveness of sins through Christ.
Now he that knows that he has a Father gracious to him through Christ,
truly knows God; he knows also that God cares for him, and calls upon
God; in a word, he is not without God, as the heathen. For devils and
the ungodly are not able to believe this Article: the forgiveness of
sins. Hence, they hate God as an enemy, call not upon Him, and expect no
good from Him. Augustine also admonishes his readers concerning the word
"faith," and teaches that the term "faith" is accepted in the Scriptures
not for knowledge such as is in the ungodly but for confidence which
consoles and encourages the terrified mind.
Furthermore, it is taught on our part that it is necessary to do good
works, not that we should trust to merit grace by them, but because
it is the will of God. It is only by faith that forgiveness of sins is
apprehended, and that, for nothing. And because through faith the Holy
Ghost is received, hearts are renewed and endowed with new affections,
so as to be able to bring forth good works. For Ambrose says: Faith is
the mother of a good will and right doing. For man's powers without the
Holy Ghost are full of ungodly affections, and are too weak to do works
which are good in God's sight. Besides, they are in the power of the
devil who impels men to divers sins, to ungodly opinions, to open
crimes. This we may see in the philosophers, who, although they
endeavored to live an honest life could not succeed, but were defiled
with many open crimes. Such is the feebleness of man when he is without
faith and without the Holy Ghost, and governs himself only by human
strength.
Hence it may be readily seen that this doctrine is not to be charged
with prohibiting good works, but rather the more to be commended,
because it shows how we are enabled to do good works. For without faith
human nature can in no wise do the works of the First or of the Second
Commandment. Without faith it does not call upon God, nor expect
anything from God, nor bear the cross, but seeks, and trusts in, man's
help. And thus, when there is no faith and trust in God all manner of
lusts and human devices rule in the heart. Wherefore Christ said, John
16,6: Without Me ye can do nothing; and the Church sings:
Lacking Thy divine favor,
There is nothing found in man,
Naught in him is harmless.
Article XXI: Of the Worship of the Saints.
Of the Worship of Saints they teach that the memory of saints may be set
before us, that we may follow their faith and good works, according to
our calling, as the Emperor may follow the example of David in making
war to drive away the Turk from his country; For both are kings. But the
Scripture teaches not the invocation of saints or to ask help of saints,
since it sets before us the one Christ as the Mediator, Propitiation,
High Priest, and Intercessor. He is to be prayed to, and has promised
that He will hear our prayer; and this worship He approves above all, to
wit, that in all afflictions He be called upon, 1 John 2, 1: If any man
sin, we have an Advocate with the Father, etc.
This is about the Sum of our Doctrine, in which, as can be seen, there
is nothing that varies from the Scriptures, or from the Church Catholic,
or from the Church of Rome as known from its writers. This being the
case, they judge harshly who insist that our teachers be regarded as
heretics. There is, however, disagreement on certain Abuses, which have
crept into the Church without rightful authority. And even in these, if
there were some difference, there should be proper lenity on the part
of bishops to bear with us by reason of the Confession which we have
now reviewed; because even the Canons are not so severe as to demand
the same rites everywhere, neither, at any time, have the rites of all
churches been the same; although, among us, in large part, the ancient
rites are diligently observed. For it is a false and malicious charge
that all the ceremonies, all the things instituted of old, are abolished
in our churches. But it has been a common complaint that some abuses
were connected with the ordinary rites. These, inasmuch as they could
not be approved with a good conscience, have been to some extent
corrected.