,,the ,,augsburg ,,confession       ,the
 ,confession of ,faith3      ,which ,was
 ,submitted to ,his ,imperial ,majesty  
,charles ,v      ,at the ,diet of       
,augsburg in the ,year #aecj      by    
,philip ,melanchthon1 #adig-aefj        
,,preface ,,to ,,the ,,emperor ,,charles
 ,v4   ,most ,invincible ,emperor1      
,caesar ,augustus1 ,most ,clement ,lord3
 ,inasmuch as ,your ,imperial ,majesty  
has summoned a ,diet of the ,empire here
 at ,augsburg to deliberate concerning  
measures against the ,turk1 that most   
atrocious1 hereditary1 and ancient enemy
 of the ,christian name and religion1 in
 what way1 namely1 effectually to       
withstand his furor and assaults by     
strong and lasting military provision2  
and then also concerning dissensions in 
the matter of our holy religion and     
,christian ,faith1 that in this matter  
of religion the opinions and judgments  
of the parties might be heard in each   
other's presence2 and considered and    
weighed among ourselves in mutual       

charity1 leniency1 and kindness1 in     
order that1 after the removal and       
correction of such things as have been  
treated and understood in a different   
manner in the writings on either side1  
these matters may be settled and brought
 back to one simple truth and ,christian
 concord1 that for the future one pure  
and true religion may be embraced and   
maintained by us1 that as we all are    
under one ,christ and do battle under   
,him1 so we may be able also to live in 
unity and concord in the one ,christian 
,church4  ,and inasmuch as we1 the      
undersigned ,elector and ,princes1 with 
others joined with us1 have been called 
to the aforesaid ,diet the same as the  
other ,electors1 ,princes1 and ,estates1
 in obedient compliance with the        
,imperial mandate1 we have promptly come
 to ,augsburg1 and--what we do not mean 
to say as boasting--we were among the   
first to be here4  ,accordingly1 since  
even here at ,augsburg at the very      
beginning of the ,diet1 ,your ,imperial 

,majesty caused to be proposed to the   
,electors1 ,princes1 and other ,estates 
of the ,empire1 amongst other things1   
that the several ,estates of the        
,empire1 on the strength of the         
,imperial edict1 should set forth and   
submit their opinions and judgments in  
the ,german and the ,latin language1 and
 since on the ensuing ,wednesday1 answer
 was given to ,your ,imperial ,majesty1 
after due deliberation1 that we would   
submit the ,articles of our ,confession 
for our side on next ,wednesday1        
therefore1 in obedience to ,your        
,imperial ,majesty's wishes1 we offer1  
in this matter of religion1 the         
,confession of our preachers and of     
ourselves1 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 lands1       
dukedoms1 dominions1 and cities1 and    
taught in our churches4  ,and if the    
other ,electors1 ,princes1 and ,estates 
of the ,empire will1 according to the   

said ,imperial proposition1 present     
similar writings1 to wit1 in ,latin and 
,german1 giving their opinions in this  
matter of religion1 we1 with the        
,princes and friends aforesaid1 here    
before ,your ,imperial ,majesty1 our    
most clement ,lord are prepared to      
confer amicably concerning all possible 
ways and means1 in order that we may    
come together1 as far as this may be    
honorably done1 and1 the matter between 
us on both sides being peacefully       
discussed without offensive strife1 the 
dissension1 by ,god's help1 may be done 
away and brought back to one true       
accordant religion2 for as we all are   
under one ,christ and do battle under   
,him1 we ought to confess the one       
,christ1 after the tenor of ,your       
,imperial ,majesty's edict1 and         
everything ought to be conducted        
according to the truth of ,god2 and this
 it is what1 with most fervent prayers1 
we entreat of ,god4  ,however1 as       
regards the rest of the ,electors1      

,princes1 and ,estates1 who constitute  
the other part1 if no progress should be
 made1 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     
namely1 by such mutual presentation of  
writings and calm conferring together   
among ourselves1 we at least leave with 
you a clear testimony1 that we here in  
no wise are holding back from anything  
that could bring about ,christian       
concord1--such as could be effected with
 ,god and a good conscience1--as also   
,your ,imperial ,majesty and1 next1 the 
other ,electors and ,estates of the     
,empire1 and all who are moved by       
sincere love and zeal for religion1 and 
who will give an impartial hearing to   
this matter1 will graciously deign to   
take notice and to understand this from 
this ,confession of ours and of our     
associates4  ,your ,imperial ,majesty   
also1 not only once but often1          

graciously signified to the ,electors   
,princes1 and ,estates of the ,empire1  
and at the ,diet of ,spires held ,a4 ,d4
 #aebf1 according to the form of ,your  
,imperial instruction and commission    
given and prescribed1 caused it to be   
stated and publicly proclaimed that     
,your ,majesty1 in dealing with this    
matter of religion1 for certain reasons 
which were alleged in ,your ,majesty's  
name1 was not willing to decide and     
could not determine anything1 but that  
,your ,majesty would diligently use     
,your ,majesty's office with the ,roman 
,pontiff for the convening of a ,general
 ,council4 ,the same matter was thus    
publicly set forth at greater length a  
year ago at the last ,diet which met at 
,spires4 ,there ,your ,imperial         
,majesty1 through ,his ,highness        
,ferdinand1 ,king of ,bohemia and       
,hungary1 our friend and clement ,lord1 
as well as through the ,orator and      
,imperial ,commissioners caused this1   
among other things1 to be submitted3    

that ,your ,imperial ,majesty had taken 
notice of2 and pondered1 the resolution 
of ,your ,majesty's ,representative in  
the ,empire1 and of the ,president and  
,imperial ,counselors1 and the ,legates 
from other ,estates convened at         
,ratisbon1 concerning the calling of a  
,council1 and that your ,imperial       
,majesty also judged it to be expedient 
to convene a ,council2 and that ,your   
,imperial ,majesty did not doubt the    
,roman ,pontiff could be induced to hold
 a ,general ,council1 because the       
matters to be adjusted between ,your    
,imperial ,majesty and the ,roman       
,pontiff were nearing agreement and     
,christian reconciliation2 therefore    
,your ,imperial ,majesty himself        
signified that he would endeavor to     
secure the said ,chief ,pontiff's       
consent for convening1 together with    
your ,imperial ,majesty such ,general   
,council1 to be published as soon as    
possible by letters that were to be sent
 out4  ,if the outcome1 therefore1      

should be such that the differences     
between us and the other parties in the 
matter of religion should not be        
amicably and in charity settled1 then   
here1 before ,your ,imperial ,majesty we
 make the offer in all obedience1 in    
addition to what we have already done1  
that we will all appear and defend our  
cause in such a general1 free ,christian
 ,council1 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 reign1 on the part of the    
,electors1 ,princes1 and other ,estates 
of the ,empire4 ,to the assembly of this
 ,general ,council1 and at the same time
 to ,your ,imperial ,majesty1 we have1  
even before this1 in due manner and form
 of law1 addressed ourselves and made   
appeal in this matter1 by far the       
greatest and gravest4 ,to this appeal1  
both to ,your ,imperial ,majesty and to 
a ,council1 we still adhere2 neither do 
we intend nor would it be possible for  

us1 to relinquish it by this or any     
other document1 unless the matter       
between us and the other side1 according
 to the tenor of the latest ,imperial   
citation should be amicably and         
charitably settled1 allayed1 and brought
 to ,christian concord2 and regarding   
this we even here solemnly and publicly 
testify4     ,article ,i3 ,of ,god4     
,our ,churches1 with common consent1 do 
teach that the decree of the ,council of
 ,nicaea concerning the ,unity of the   
,divine ,essence and concerning the     
,three ,persons1 is true and to be      
believed without any doubting2 that is  
to say1 there is one ,divine ,essence   
which is called and which is ,god3      
eternal1 without body1 without parts1 of
 infinite power1 wisdom1 and goodness1  
the ,maker and ,preserver of all things1
 visible and invisible2 and yet there   
are three ,persons1 of the same essence 
and power1 who also are coeternal1 the  
,father the ,son1 and the ,holy ,ghost4 
,and the term person they use as the    

,fathers have used it1 to signify1 not a
 part or quality in another1 but that   
which subsists of itself4  ,they condemn
 all heresies which have sprung up      
against this article1 as the            
,manichaeans1 who assumed two           
principles1 one ,good and the other     
,evil--also the ,valentinians1 ,arians1 
,eunomians1 ,mohammedans1 and all such4 
,they condemn also the ,samosatenes1 old
 and new1 who1 contending that there is 
but one ,person1 sophistically and      
impiously argue that the ,word and the  
,holy ,ghost are not distinct ,persons1 
but that ,word signifies a spoken word1 
and ,spirit signifies motion created in 
things4     ,article ,,ii3 ,of ,original
 ,sin4  ,also they teach that since the 
fall of ,adam all men begotten in the   
natural way are born with sin1 that is1 
without the fear of ,god1 without trust 
in ,god1 and with concupiscence2 and    
that this disease1 or vice of origin1 is
 truly sin1 even now condemning and     
bringing eternal death upon those not   

born again through ,baptism and the     
,holy ,ghost4  ,they ,condemn the       
,pelagians and others who deny that     
original depravity is sin1 and who1 to  
obscure the glory of ,christ's merit and
 benefits1 argue that man can be        
justified before ,god by his own        
strength and reason4     ,article ,,iii3
 ,of the ,son of ,god4  ,also they teach
 that the ,word1 that is1 the ,son of   
,god1 did assume the human nature in the
 womb of the blessed ,virgin ,mary1 so  
that there are two natures1 the divine  
and the human1 inseparably enjoined in  
one ,person1 one ,christ1 true ,god and 
true man1 who was born of the ,virgin   
,mary1 truly suffered1 was crucified1   
dead1 and buried1 that ,he might        
reconcile the ,father unto us1 and be a 
sacrifice1 not only for original guilt1 
but also for all actual sins of men4    
,he also descended into hell1 and truly 
rose again the third day2 afterward ,he 
ascended into heaven that ,he might sit 
on the right hand of the ,father1 and   

forever reign and have dominion over all
 creatures1 and sanctify them that      
believe in ,him1 by sending the ,holy   
,ghost into their hearts1 to rule1      
comfort1 and quicken them1 and to defend
 them against the devil and the power of
 sin4  ,the same ,christ shall openly   
come again to judge the quick and the   
dead1 etc41 according to the ,apostles' 
,creed4      ,article ,,iv3 ,of         
,justification4  ,also they teach that  
men cannot be justified before ,god by  
their own strength1 merits1 or works1   
but are freely justified for ,christ's  
sake1 through faith1 when they believe  
that they are received into favor1 and  
that their sins are forgiven for        
,christ's sake1 who1 by ,his death1 has 
made satisfaction for our sins4 ,this   
faith ,god imputes for righteousness in 
,his sight4 ,rom4 #c and #d4            
,article ,v3 ,of the ,ministry4  ,that  
we may obtain this faith1 the ,ministry 
of ,teaching the ,gospel and            
administering the ,sacraments was       

instituted4 ,for through the ,word and  
,sacraments1 as through instruments1 the
 ,holy ,ghost is given1 who works faith2
 where and when it pleases ,god1 in them
 that hear the ,gospel1 to wit1 that    
,god1 not for our own merits1 but for   
,christ's sake1 justifies those who     
believe that they are received into     
grace for ,christ's sake4  ,they condemn
 the ,anabaptists and others who think  
that the ,holy ,ghost comes to men      
without the external ,word1 through     
their own preparations and works4       
,article ,,vi3 ,of ,new ,obedience4     
,also they teach that this faith is     
bound to bring forth good fruits1 and   
that it is necessary to do good works   
commanded by ,god1 because of ,god's    
will1 but that we should not rely on    
those works to merit justification      
before ,god4 ,for remission of sins and 
justification is apprehended by faith1  
as also the voice of ,christ attests3   
,when ye shall have done all these      
things1 say3 ,we are unprofitable       

servants4 ,luke #ag1 #aj4 ,the same is  
also taught by the ,fathers4 ,for       
,ambrose says3 ,it is ordained of ,god  
that he who believes in ,christ is      
saved1 freely receiving remission of    
sins1 without works1 by faith alone4    
,article ,,vii3 ,of the ,church4  ,also 
they teach that one holy ,church is to  
continue forever4 ,the ,church is the   
congregation of saints1 in which the    
,gospel is rightly taught and the       
,sacraments are rightly administered4   
,and to the true unity of the ,church it
 is enough to agree concerning the      
doctrine of the ,gospel and the         
administration of the ,sacraments4 ,nor 
is it necessary that human traditions1  
that is1 rites or ceremonies1 instituted
 by men1 should be everywhere alike4 ,as
 ,paul says3 ,one faith1 one ,baptism1  
one ,god and ,father of all1 etc4 ,eph4 
#d1 #e4 #f4     ,article ,,viii3 ,what  
the ,church ,is4  ,although the ,church 
properly is the congregation of saints  
and true believers1 nevertheless1 since 

in this life many hypocrites and evil   
persons are mingled therewith1 it is    
lawful to use ,sacraments administered  
by evil men1 according to the saying of 
,christ3 ,the ,scribes and the          
,pharisees sit in ,moses' seat1 etc4    
,matt4 #bc1 #b4 ,both the ,sacraments   
and ,word are effectual by reason of the
 institution and commandment of ,christ1
 notwithstanding they be administered by
 evil men4  ,they condemn the           
,donatists1 and such like1 who denied it
 to be lawful to use the ministry of    
evil men in the ,church1 and who thought
 the ministry of evil men to be         
unprofitable and of none effect4        
,article ,,ix3 ,of ,baptism4  ,of       
,baptism they teach that it is necessary
 to salvation1 and that through ,baptism
 is offered the grace of ,god1 and that 
children are to be baptized who1 being  
offered to ,god through ,baptism are    
received into ,god's grace4  ,they      
condemn the ,anabaptists1 who reject the
 baptism of children1 and say that      

children are saved without ,baptism4    
,article ,x3 ,of the ,lord's ,supper4   
,of the ,supper of the ,lord they teach 
that the ,body and ,blood of ,christ are
 truly present1 and are distributed to  
those who eat the ,supper of the ,lord2 
and they reject those that teach        
otherwise4     ,article ,,xi3 ,of       
,confession4  ,of ,confession they teach
 that ,private ,absolution ought to be  
retained in the churches1 although in   
confession an enumeration of all sins is
 not necessary4 ,for it is impossible   
according to the ,psalm3 ,who can       
understand his errors8 ,ps4 #ai1 #ab4   
,article ,,xii3 ,of ,repentance4  ,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 repentance4 ,now1          
repentance consists properly of these   
two parts3 ,one is contrition1 that is1 
terrors smiting the conscience through  

the knowledge of sin2 the other is      
faith1 which is born of the ,gospel1 or 
of absolution1 and believes that for    
,christ's sake1 sins are forgiven1      
comforts the conscience1 and delivers it
 from terrors4 ,then good works are     
bound to follow1 which are the fruits of
 repentance4  ,they condemn the         
,anabaptists1 who deny that those once  
justified can lose the ,holy ,ghost4    
,also those who contend that some may   
attain to such perfection in this life  
that they cannot sin4  ,the ,novatians  
also are condemned1 who would not       
absolve such as had fallen after        
,baptism1 though they returned to       
repentance4  ,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
 own4     ,article ,,xiii3 ,of the ,use 
of the ,sacraments4  ,of the ,use of the
 ,sacraments they teach that the        
,sacraments were ordained1 not only to  
be marks of profession among men1 but   

rather to be signs and testimonies of   
the will of ,god toward us1 instituted  
to awaken and confirm faith in those who
 use them4 ,wherefore we must so use the
 ,sacraments that faith be added to     
believe the promises which are offered  
and set forth through the ,sacraments4  
,they therefore condemn those who teach 
that the ,sacraments justify by the     
outward act1 and who do not teach that1 
in the use of the ,sacraments1 faith    
which believes that sins are forgiven1  
is required4     ,article ,,xiv3 ,of    
,ecclesiastical ,order4  ,of            
,ecclesiastical ,order they teach that  
no one should publicly teach in the     
,church or administer the ,sacraments   
unless he be regularly called4          
,article ,,xv3 ,of ,ecclesiastical      
,usages4  ,of ,usages in the ,church    
they teach that those ought to be       
observed which may be observed without  
sin1 and which are profitable unto      
tranquillity and good order in the      
,church1 as particular holy-days1       

festivals1 and the like4  ,nevertheless1
 concerning such things men are         
admonished that consciences are not to  
be burdened1 as though such observance  
was necessary to salvation4  ,they are  
admonished also that human traditions   
instituted to propitiate ,god1 to merit 
grace1 and to make satisfaction for     
sins1 are opposed to the ,gospel and the
 doctrine of faith4 ,wherefore vows and 
traditions concerning meats and days1   
etc41 instituted to merit grace and to  
make satisfaction for sins1 are useless 
and contrary to the ,gospel4            
,article ,,xvi3 ,of ,civil ,affairs4    
,of ,civil ,affairs they teach that     
lawful civil ordinances are good works  
of ,god1 and that it is right for       
,christians to bear civil office1 to sit
 as judges1 to judge matters by the     
,imperial and other existing laws1 to   
award just punishments1 to engage in    
just wars1 to serve as soldiers1 to make
 legal contracts1 to hold property1 to  
make oath when required by the          

magistrates1 to marry a wife1 to be     
given in marriage4  ,they condemn the   
,anabaptists who forbid these civil     
offices to ,christians4  ,they condemn  
also those who do not place evangelical 
perfection in the fear of ,god and in   
faith1 but in forsaking civil offices1  
for the ,gospel teaches an eternal      
righteousness of the heart4 ,meanwhile1 
it does not destroy the ,state or the   
family1 but very much requires that they
 be preserved as ordinances of ,god1 and
 that charity be practiced in such      
ordinances4 ,therefore1 ,christians are 
necessarily bound to obey their own     
magistrates and laws save only when     
commanded to sin2 for then they ought to
 obey ,god rather than men4 ,acts #e1   
#bi4     ,article ,,xvii3 ,of ,christ's 
,return to ,judgment4  ,also they teach 
that at the ,consummation of the ,world 
,christ will appear for judgment and    
will raise up all the dead2 ,he will    
give to the godly and elect eternal life
 and everlasting joys1 but ungodly men  

and the devils ,he will condemn to be   
tormented without end4  ,they condemn   
the ,anabaptists1 who think that there  
will be an end to the punishments of    
condemned men and devils4  ,they condemn
 also others who are now spreading      
certain ,jewish opinions1 that before   
the resurrection of the dead the godly  
shall take possession of the kingdom of 
the world1 the ungodly being everywhere 
suppressed4     ,article ,,xviii3 ,of   
,free ,will4  ,of ,free ,will they teach
 that man's will has some liberty to    
choose civil righteousness1 and to work 
things subject to reason4 ,but it has no
 power1 without the ,holy ,ghost1 to    
work the righteousness of ,god1 that is1
 spiritual righteousness2 since the     
natural man receiveth not the things of 
the ,spirit of ,god1 #a ,cor4 #b1ad2 but
 this righteousness is wrought in the   
heart when the ,holy ,ghost is received 
through the ,word4 ,these things are    
said in as many words by ,augustine in  
his ,hypognosticon1 ,book ,,iii3 ,we    

grant that all men have a free will1    
free1 inasmuch as it has the judgment of
 reason2 not that it is thereby capable1
 without ,god1 either to begin1 or1 at  
least1 to complete aught in things      
pertaining to ,god1 but only in works of
 this life1 whether good or evil4 ,good 
,i call those works which spring from   
the good in nature1 such as1 willing to 
labor in the field1 to eat and drink1 to
 have a friend1 to clothe oneself1 to   
build a house1 to marry a wife1 to raise
 cattle1 to learn divers useful arts1 or
 whatsoever good pertains to this life4 
,for all of these things are not without
 dependence on the providence of ,god2  
yea1 of ,him and through ,him they are  
and have their being4 ,evil ,i call such
 works as willing to worship an idol1 to
 commit murder1 etc4  ,they condemn the 
,pelagians and others1 who teach that   
without the ,holy ,ghost1 by the power  
of nature alone1 we are able to love    
,god above all things2 also to do the   
commandments of ,god as touching the    

substance of the act4 ,for1 although    
nature is able in a manner to do the    
outward work1 7for it is able to keep   
the hands from theft and murder17 yet it
 cannot produce the inward motions1 such
 as the fear of ,god1 trust in ,god1    
chastity1 patience1 etc4     ,article   
,,xix3 ,of the ,cause of ,sin4  ,of the 
,cause of ,sin they teach that1 although
 ,god does create and preserve nature1  
yet the cause of sin is the will of the 
wicked1 that is1 of the devil and       
ungodly men2 which will1 unaided of     
,god1 turns itself from ,god1 as ,christ
 says ,john #h1 #dd3 ,when he speaketh a
 lie1 he speaketh of his own4           
,article ,,xx3 ,of ,good ,works4  ,our  
teachers are falsely accused of         
forbidding good ,works4 ,for their      
published writings on the ,ten          
,commandments1 and others of like       
import1 bear witness that they have     
taught to good purpose concerning all   
estates and duties of life1 as to what  
estates of life and what works in every 

calling be pleasing to ,god4 ,concerning
 these things preachers heretofore      
taught but little1 and urged only       
childish and needless works1 as         
particular holy-days1 particular fasts1 
brotherhoods1 pilgrimages1 services in  
honor of saints1 the use of rosaries1   
monasticism1 and such like4 ,since our  
adversaries have been admonished of     
these things1 they are now unlearning   
them1 and do not preach these           
unprofitable works as heretofore4       
,besides1 they begin to mention faith1  
of which there was heretofore marvelous 
silence4 ,they teach that we are        
justified not by works only1 but they   
conjoin faith and works1 and say that we
 are justified by faith and works4 ,this
 doctrine is more tolerable than the    
former one1 and can afford more         
consolation than their old doctrine4    
,forasmuch1 therefore1 as the doctrine  
concerning faith1 which ought to be the 
chief one in the ,church1 has lain so   
long unknown1 as all must needs grant   

that there was the deepest silence in   
their sermons concerning the            
righteousness of faith1 while only the  
doctrine of works was treated in the    
churches1 our teachers have instructed  
the churches concerning faith as        
follows3--  ,first1 that our works      
cannot reconcile ,god or merit          
forgiveness of sins1 grace1 and         
justification1 but that we obtain this  
only by faith when we believe that we   
are received into favor for ,christs    
sake1 who alone has been set forth the  
,mediator and ,propitiation1 #a ,tim4   
#b1 #f1 in order that the ,father may be
 reconciled through ,him4 ,whoever1     
therefore1 trusts that by works he      
merits grace1 despises the merit and    
grace of ,christ1 and seeks a way to    
,god without ,christ1 by human strength1
 although ,christ has said of ,himself3 
,i am the ,way1 the ,truth1 and the     
,life4 ,john #ad1 #f4  ,this doctrine   
concerning faith is everywhere treated  
by ,paul1 ,eph4 #b1 #h3 ,by grace are ye

 saved through faith2 and that not of   
yourselves2 it is the gift of ,god1 not 
of works1 etc4  ,and lest any one should
 craftily say that a new interpretation 
of ,paul has been devised by us1 this   
entire matter is supported by the       
testimonies of the ,fathers4 ,for       
,augustine1 in many volumes1 defends    
grace and the righteousness of faith1   
over against the merits of works4 ,and  
,ambrose1 in his ,de ,vocatione         
,gentium1 and elsewhere1 teaches to like
 effect4 ,for in his ,de ,vocatione     
,gentium he says as follows3 ,redemption
 by the blood of ,christ would become of
 little value1 neither would the        
preeminence of man's works be superseded
 by the mercy of ,god1 if justification1
 which is wrought through grace1 were   
due to the merits going before1 so as to
 be1 not the free gift of a donor1 but  
the reward due to the laborer4  ,but1   
although this doctrine is despised by   
the inexperienced1 nevertheless         
,god-fearing and anxious consciences    

find by experience that it brings the   
greatest consolation1 because           
consciences cannot be set at rest       
through any works1 but only by faith1   
when they take the sure ground that for 
,christ's sake they have a reconciled   
,god4 ,as ,paul teaches ,rom4 #e1 #a3   
,being justified by faith1 we have peace
 with ,god4 ,this whole doctrine is to  
be referred to that conflict of the     
terrified conscience1 neither can it be 
understood apart from that conflict4    
,therefore inexperienced and profane men
 judge ill concerning this matter1 who  
dream that ,christian righteousness is  
nothing but civil and philosophical     
righteousness4  ,heretofore consciences 
were plagued with the doctrine of works1
 they did not hear the consolation from 
the ,gospel4 ,some persons were driven  
by conscience into the desert1 into     
monasteries hoping there to merit grace 
by a monastic life4 ,some also devised  
other works whereby to merit grace and  
make satisfaction for sins4 ,hence there

 was very great need to treat of1 and   
renew1 this doctrine of faith in        
,christ1 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 ,christ4  ,men are also admonished   
that here the term faith does not       
signify merely the knowledge of the     
history1 such as is in the ungodly and  
in the devil1 but signifies a faith     
which believes1 not merely the history1 
but also the effect of the              
history--namely1 this ,article3 the     
forgiveness of sins1 to wit1 that we    
have grace1 righteousness1 and          
forgiveness of sins through ,christ4    
,now he that knows that he has a ,father
 gracious to him through ,christ1 truly 
knows ,god2 he knows also that ,god     
cares for him1 and calls upon ,god2 in a
 word1 he is not without ,god1 as the   
heathen4 ,for devils and the ungodly are
 not able to believe this ,article3 the 

forgiveness of sins4 ,hence1 they hate  
,god as an enemy1 call not upon ,him1   
and expect no good from ,him4 ,augustine
 also admonishes his readers concerning 
the word faith1 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  
mind4  ,furthermore1 it is taught on our
 part that it is necessary to do good   
works1 not that we should trust to merit
 grace by them1 but because it is the   
will of ,god4 ,it is only by faith that 
forgiveness of sins is apprehended1 and 
that1 for nothing4 ,and because through 
faith the ,holy ,ghost is received1     
hearts are renewed and endowed with new 
affections1 so as to be able to bring   
forth good works4 ,for ,ambrose says3   
,faith is the mother of a good will and 
right doing4 ,for man's powers without  
the ,holy ,ghost are full of ungodly    
affections1 and are too weak to do works
 which are good in ,god's sight4        

,besides1 they are in the power of the  
devil who impels men to divers sins1 to 
ungodly opinions1 to open crimes4 ,this 
we may see in the philosophers1 who1    
although they endeavored to live an     
honest life could not succeed1 but were 
defiled with many open crimes4 ,such is 
the feebleness of man when he is without
 faith and without the ,holy ,ghost1 and
 governs himself only by human strength4
  ,hence it may be readily seen that    
this doctrine is not to be charged with 
prohibiting good works1 but rather the  
more to be commended1 because it shows  
how we are enabled to do good works4    
,for without faith human nature can in  
no wise do the works of the ,first or of
 the ,second ,commandment4 ,without     
faith it does not call upon ,god1 nor   
expect anything from ,god1 nor bear the 
cross1 but seeks1 and trusts in1 man's  
help4 ,and thus1 when there is no faith 
and trust in ,god all manner of lusts   
and human devices rule in the heart4    
,wherefore ,christ said1 ,john #af1f3   

,without ,me ye can do nothing2 and the 
,church sings3       ,lacking ,thy      
divine favor1      ,there is nothing    
found in man1      ,naught in him is    
harmless4     ,article ,,xxi3 ,of the   
,worship of the ,saints4  ,of the       
,worship of ,saints they teach that the 
memory of saints may be set before us1  
that we may follow their faith and good 
works1 according to our calling1 as the 
,emperor may follow the example of      
,david in making war to drive away the  
,turk from his country2 ,for both are   
kings4 ,but the ,scripture teaches not  
the invocation of saints or to ask help 
of saints1 since it sets before us the  
one ,christ as the ,mediator1           
,propitiation1 ,high ,priest1 and       
,intercessor4 ,he is to be prayed to1   
and has promised that ,he will hear our 
prayer2 and this worship ,he approves   
above all1 to wit1 that in all          
afflictions ,he be called upon1 #a ,john
 #b1 #a3 ,if any man sin1 we have an    
,advocate with the ,father1 etc4  ,this 

is about the ,sum of our ,doctrine1 in  
which1 as can be seen1 there is nothing 
that varies from the ,scriptures1 or    
from the ,church ,catholic1 or from the 
,church of ,rome as known from its      
writers4 ,this being the case1 they     
judge harshly who insist that our       
teachers be regarded as heretics4 ,there
 is1 however1 disagreement on certain   
,abuses1 which have crept into the      
,church without rightful authority4 ,and
 even in these1 if there were some      
difference1 there should be proper      
lenity on the part of bishops to bear   
with us by reason of the ,confession    
which we have now reviewed2 because even
 the ,canons are not so severe as to    
demand the same rites everywhere1       
neither1 at any time1 have the rites of 
all churches been the same2 although1   
among us1 in large part1 the ancient    
rites are diligently observed4 ,for it  
is a false and malicious charge that all
 the ceremonies1 all the things         
instituted of old1 are abolished in our 

churches4 ,but it has been a common     
complaint that some abuses were         
connected with the ordinary rites4      
,these1 inasmuch as they could not be   
approved with a good conscience1 have   
been to some extent corrected4          
,,articles ,,in ,,which ,,are ,,reviewed
 ,,the ,,abuses ,,which ,,have ,,been   
,,corrected4  ,inasmuch1 then1 as our   
churches dissent in no article of the   
faith from the ,church ,catholic1 but   
only omit some abuses which are new1 and
 which have been erroneously accepted by
 the corruption of the times1 contrary  
to the intent of the ,canons1 we pray   
that ,your ,imperial ,majesty would     
graciously hear both what has been      
changed1 and what were the reasons why  
the people were not compelled to observe
 those abuses against their conscience4 
,nor should ,your ,imperial ,majesty    
believe those who1 in order to excite   
the hatred of men against our part1     
disseminate strange slanders among the  
people4 ,having thus excited the minds  

of good men1 they have first given      
occasion to this controversy1 and now   
endeavor1 by the same arts1 to increase 
the discord4 ,for ,your ,imperial       
,majesty will undoubtedly find that the 
form of doctrine and of ceremonies with 
us is not so intolerable as these       
ungodly and malicious men represent4    
,besides1 the truth cannot be gathered  
from common rumors or the revilings of  
enemies4 ,but it can readily be judged  
that nothing would serve better to      
maintain the dignity of ceremonies1 and 
to nourish reverence and pious devotion 
among the people than if the ceremonies 
were observed rightly in the churches4  
,article ,,xxii3 ,of ,both ,kinds in the
 ,sacrament4  ,to the laity are given   
,both ,kinds in the ,sacrament of the   
,lord's ,supper1 because this usage has 
the commandment of the ,lord in ,matt4  
#bf1 #bg3 ,drink ye all of it1 where    
,christ has manifestly commanded        
concerning the cup that all should      
drink4  ,and lest any man should        

craftily say that this refers only to   
priests1 ,paul in #a ,cor4 #aa1bg       
recites an example from which it appears
 that the whole congregation did use    
both kinds4 ,and this usage has long    
remained in the ,church1 nor is it known
 when1 or by whose authority1 it was    
changed2 although ,cardinal ,cusanus    
mentions the time when it was approved4 
,cyprian in some places testifies that  
the blood was given to the people4 ,the 
same is testified by ,jerome1 who says3 
,the priests administer the ,eucharist1 
and distribute the blood of ,christ to  
the people4 ,indeed1 ,pope ,gelasius    
commands that the ,sacrament be not     
divided 7dist4 ,,ii41 ,de               
,consecratione1 cap4 ,comperimus74 ,only
 custom1 not so ancient1 has it         
otherwise4 ,but it is evident that any  
custom introduced against the           
commandments of ,god is not to be       
allowed1 as the ,canons witness 7dist4  
,,iii41 cap4 ,veritate1 and the         
following chapters74 ,but this custom   

has been received1 not only against the 
,scripture1 but also against the old    
,canons and the example of the ,church4 
,therefore1 if any preferred to use both
 kinds of the ,sacrament1 they ought not
 to have been compelled with offense to 
their consciences to do otherwise4 ,and 
because the division of the ,sacrament  
does not agree with the ordinance of    
,christ1 we are accustomed to omit the  
procession1 which hitherto has been in  
use4     ,article ,,xxiii3 ,of the      
,marriage of ,priests4  ,there has been 
common complaint concerning the examples
 of priests who were not chaste4 ,for   
that reason also ,pope ,pius is reported
 to have said that there were certain   
causes why marriage was taken away from 
priests1 but that there were far        
weightier ones why it ought to be given 
back2 for so ,platina writes4 ,since1   
therefore1 our priests were desirous to 
avoid these open scandals1 they married 
wives1 and taught that it was lawful for
 them to contract matrimony4 ,first1    

because ,paul says1 #a ,cor4 #g1 #b4 #i3
 ,to avoid fornication1 let every man   
have his own wife4 ,also3 ,it is better 
to marry than to burn4 ,secondly ,christ
 says1 ,matt4 #ai1aa3 ,all men cannot   
receive this saying1 where ,he teaches  
that not all men are fit to lead a      
single life2 for ,god created man for   
procreation1 ,gen4 #a1 #bh4 ,nor is it  
in man's power1 without a singular gift 
and work of ,god1 to alter this         
creation4 ,for it is manifest1 and many 
have confessed that no good1 honest1    
chaste life1 no ,christian1 sincere1    
upright conduct has resulted 7from the  
attempt71 but a horrible1 fearful unrest
 and torment of conscience has been felt
 by many until the end4 ,therefore1     
those who are not fit to lead a single  
life ought to contract matrimony4 ,for  
no man's law1 no vow1 can annul the     
commandment and ordinance of ,god4 ,for 
these reasons the priests teach that it 
is lawful for them to marry wives4  ,it 
is also evident that in the ancient     

,church priests were married men4 ,for  
,paul says1 #a ,tim4 #c1 #b1 that a     
bishop should be chosen who is the      
husband of one wife4 ,and in ,germany1  
four hundred years ago for the first    
time1 the priests were violently        
compelled to lead a single life1 who    
indeed offered such resistance that the 
,archbishop of ,mayence1 when about to  
publish the ,pope's decree concerning   
this matter1 was almost killed in the   
tumult raised by the enraged priests4   
,and so harsh was the dealing in the    
matter that not only were marriages     
forbidden for the future1 but also      
existing marriages were torn asunder1   
contrary to all laws1 divine and human1 
contrary even to the ,canons themselves1
 made not only by the ,popes1 but by    
most celebrated ,synods4 ,moreover1 many
 ,god-fearing and intelligent people in 
high station are known frequently to    
have expressed misgivings that such     
enforced celibacy and depriving men of  
marriage 7which ,god ,himself has       

instituted and left free to men7 has    
never produced any good results1 but has
 brought on many great and evil vices   
and much iniquity4  ,seeing also that1  
as the world is aging1 man's nature is  
gradually growing weaker1 it is well to 
guard that no more vices steal into     
,germany4  ,furthermore1 ,god ordained  
marriage to be a help against human     
infirmity4 ,the ,canons themselves say  
that the old rigor ought now and then1  
in the latter times1 to be relaxed      
because of the weakness of men2 which it
 is to be wished were done also in this 
matter4 ,and it is to be expected that  
the churches shall at some time lack    
pastors if marriage is any longer       
forbidden4  ,but while the commandment  
of ,god is in force1 while the custom of
 the ,church is well known1 while impure
 celibacy causes many scandals1         
adulteries1 and other crimes deserving  
the punishments of just magistrates1 yet
 it is a marvelous thing that in nothing
 is more cruelty exercised than against 

the marriage of priests4 ,god has given 
commandment to honor marriage4 ,by the  
laws of all well-ordered commonwealths1 
even among the heathen1 marriage is most
 highly honored4 ,but now men1 and that1
 priests1 are cruelly put to death1     
contrary to the intent of the ,canons1  
for no other cause than marriage4 ,paul1
 in #a ,tim4 #d1c1 calls that a doctrine
 of devils which forbids marriage4 ,this
 may now be readily understood when the 
law against marriage is maintained by   
such penalties4  ,but as no law of man  
can annul the commandment of ,god1 so   
neither can it be done by any vow4      
,accordingly1 ,cyprian also advises that
 women who do not keep the chastity they
 have promised should marry4 ,his words 
are these 7,book ,i1 ,epistle ,,xi 73   
,but if they be unwilling or unable to  
persevere1 it is better for them to     
marry than to fall into the fire by     
their lusts2 they should certainly give 
no offense to their brethren and        
sisters4  ,and even the ,canons show    

some leniency toward those who have     
taken vows before the proper age1 as    
heretofore has generally been the ease4 
,article ,,xxiv3 ,of the ,mass4         
,falsely are our churches accused of    
abolishing the ,mass2 for the ,mass is  
retained among us1 and celebrated with  
the highest reverence4 ,nearly all the  
usual ceremonies are also preserved1    
save that the parts sung in ,latin are  
interspersed here and there with ,german
 hymns1 which have been added to teach  
the people4 ,for ceremonies are needed  
to this end alone that the unlearned be 
taught what they need to know of        
,christ4 ,and not only has ,paul        
commanded to use in the church a        
language understood by the people #a    
,cor4 #ad1b4 #i1 but it has also been so
 ordained by man's law4 ,the people are 
accustomed to partake of the ,sacrament 
together1 if any be fit for it1 and this
 also increases the reverence and       
devotion of public worship4 ,for none   
are admitted except they be first       

examined4 ,the people are also advised  
concerning the dignity and use of the   
,sacrament1 how great consolation it    
brings anxious consciences1 that they   
may learn to believe ,god1 and to expect
 and ask of ,him all that is good4 ,in  
this connection they are also instructed
 regarding other and false teachings on 
the ,sacrament4 ,this worship pleases   
,god2 such use of the ,sacrament        
nourishes true devotion toward ,god4 ,it
 does not1 therefore1 appear that the   
,mass is more devoutly celebrated among 
our adversaries than among us4  ,but it 
is evident that for a long time this    
also has been the public and most       
grievous complaint of all good men that 
,masses have been basely profaned and   
applied to purposes of lucre4 ,for it is
 not unknown how far this abuse obtains 
in all the churches by what manner of   
men ,masses are said only for fees or   
stipends1 and how many celebrate them   
contrary to the ,canons4 ,but ,paul     
severely threatens those who deal       

unworthily with the ,eucharist when he  
says1 #a ,cor4#aa1bg3 ,whosoever shall  
eat this bread1 and drink this cup of   
the ,lord1 unworthily1 shall be guilty  
of the body and blood of the ,lord4     
,when1 therefore our priests were       
admonished concerning this sin1 ,private
 ,masses were discontinued among us1 as 
scarcely any ,private ,masses were      
celebrated except for lucre's sake4     
,neither were the bishops ignorant of   
these abuses1 and if they had corrected 
them in time1 there would now be less   
dissension4 ,heretofore1 by their own   
connivance1 they suffered many          
corruptions to creep into the ,church4  
,now1 when it is too late1 they begin to
 complain of the troubles of the        
,church1 while this disturbance has been
 occasioned simply by those abuses which
 were so manifest that they could be    
borne no longer4 ,there have been great 
dissensions concerning the ,mass1       
concerning the ,sacrament4 ,perhaps the 
world is being punished for such        

long-continued profanations of the ,mass
 as have been tolerated in the churches 
for so many centuries by the very men   
who were both able and in duty bound to 
correct them4 ,for in the ,ten          
,commandments it is written1 ,ex4 #bj1  
#g3 ,the ,lord will not hold him        
guiltless that taketh ,his name in vain4
 ,but since the world began1 nothing    
that ,god ever ordained seems to have   
been so abused for filthy lucre as the  
,mass4  ,there was also added the       
opinion which infinitely increased      
,private ,masses1 namely that ,christ1  
by ,his passion1 had made satisfaction  
for original sin1 and instituted the    
,mass wherein an offering should be made
 for daily sins1 venial and mortal4     
,from this has arisen the common opinion
 that the ,mass takes away the sins of  
the living and the dead by the outward  
act4 ,then they began to dispute whether
 one ,mass said for many were worth as  
much as special ,masses for individuals1
 and this brought forth that infinite   

multitude of ,masses4 ,with this work   
men wished to obtain from ,god all that 
they needed1 and in the mean time faith 
in ,christ and the true worship were    
forgotten4  ,concerning these opinions  
our teachers have given warning that    
they depart from the ,holy ,scriptures  
and diminish the glory of the passion of
 ,christ4 ,for ,christ's passion was an 
oblation and satisfaction1 not for      
original guilt only1 but also for all   
other sins1 as it is written to the     
,hebrews1 #aj1 #aj3 ,we are sanctified  
through the offering of ,jesus ,christ  
once for all4 ,also1 #aj1 #ad3 ,by one  
offering ,he hath perfected forever them
 that are sanctified4 ,it is an         
unheard-of innovation in the ,church to 
teach that ,christ by ,his death made   
satisfaction only for original sin and  
not likewise for all other sin4         
,accordingly it is hoped that everybody 
will understand that this error has not 
been reproved without due reason4       
,scripture also teaches that we are     

justified before ,god through faith in  
,christ1 when we believe that our sins  
are forgiven for ,christ's sake4 ,now if
 the ,mass take away the sins of the    
living and the dead by the outward act  
justification comes of the work of      
,masses1 and not of faith1 which        
,scripture does not allow4  ,but ,christ
 commands us1 ,luke #bb1 #ai3 ,this do  
in remembrance of ,me2 therefore the    
,mass was instituted that the faith of  
those who use the ,sacrament should     
remember what benefits it receives      
through ,christ1 and cheer and comfort  
the anxious conscience4 ,for to remember
 ,christ is to remember ,his benefits1  
and to realize that they are truly      
offered unto us4 ,nor is it enough only 
to remember the history2 for this also  
the ,jews and the ungodly can remember4 
,wherefore the ,mass is to be used to   
this end1 that there the ,sacrament     
,communion may be administered to them  
that have need of consolation2 as       
,ambrose says3 ,because ,i always sin1  

,i am always bound to take the medicine4
 ,therefore this ,sacrament requires    
faith1 and is used in vain without      
faith4  ,now1 forasmuch as the ,mass is 
such a giving of the ,sacrament1 we hold
 one communion every holy-day1 and1 if  
any desire the ,sacrament1 also on other
 days1 when it is given to such as ask  
for it4 ,and this custom is not new in  
the ,church2 for the ,fathers before    
,gregory make no mention of any private 
,mass1 but of the common ,mass the      
,communion they speak very much4        
,chrysostom says that the priest stands 
daily at the altar1 inviting some to the
 ,communion and keeping back others4    
,and it appears from the ancient ,canons
 that some one celebrated the ,mass from
 whom all the other presbyters and      
deacons received the body of the ,lord2 
for thus the words of the ,nicene ,canon
 say3 ,let the deacons1 according to    
their order1 receive the ,holy          
,communion after the presbyters1 from   
the bishop or from a presbyter4 ,and    

,paul1 #a ,cor4 #aa1 #cc1 commands      
concerning the ,communion3 ,tarry one   
for another1 so that there may be a     
common participation4  ,forasmuch1      
therefore1 as the ,mass with us has the 
example of the ,church1 taken from the  
,scripture and the ,fathers1 we are     
confident that it cannot be disapproved1
 especially since public ceremonies1 for
 the most part like those hitherto in   
use1 are retained2 only the number of   
,masses differs1 which1 because of very 
great and manifest abuses doubtless     
might be profitably reduced4 ,for in    
olden times1 even in churches most      
frequented1 the ,mass was not celebrated
 every day1 as the ,tripartite ,history 
7,book #i1 chap4 #cc7 testifies3 ,again 
in ,alexandria1 every ,wednesday and    
,friday the ,scriptures are read1 and   
the doctors expound them1 and all things
 are done1 except the solemn rite of    
,communion4     ,article ,,xxv3 ,of     
,confession4  ,confession in the        
churches is not abolished among us2 for 

it is not usual to give the body of the 
,lord1 except to them that have been    
previously examined and absolved4 ,and  
the people are most carefully taught    
concerning faith in the absolution1     
about which formerly there was profound 
silence4 ,our people are taught that    
they should highly prize the absolution1
 as being the voice of ,god1 and        
pronounced by ,god's command4 ,the power
 of the ,keys is set forth in its beauty
 and they are reminded what great       
consolation it brings to anxious        
consciences1 also1 that ,god requires   
faith to believe such absolution as a   
voice sounding from heaven1 and that    
such faith in ,christ truly obtains and 
receives the forgiveness of sins4       
,aforetime satisfactions were           
immoderately extolled2 of faith and the 
merit of ,christ and the righteousness  
of faith no mention was made2 wherefore1
 on this point1 our churches are by no  
means to be blamed4 ,for this even our  
adversaries must needs concede to us    

that the doctrine concerning repentance 
has been most diligently treated and    
laid open by our teachers4  ,but of     
,confession they teach that an          
enumeration of sins is not necessary1   
and that consciences be not burdened    
with anxiety to enumerate all sins1 for 
it is impossible to recount all sins1 as
 the ,psalm testifies1 #ai1ac3 ,who can 
understand his errors8 ,also ,jeremiah1 
#ag #i3 ,the heart is deceitful2 who can
 know it2 ,but if no sins were forgiven1
 except those that are recounted1       
consciences could never find peace2 for 
very many sins they neither see nor can 
remember4 ,the ancient writers also     
testify that an enumeration is not      
necessary4 ,for in the ,decrees1        
,chrysostom is quoted1 who says thus3 ,i
 say not to you that you should disclose
 yourself in public1 nor that you accuse
 yourself before others1 but ,i would   
have you obey the prophet who says3     
,disclose thy self before ,god4         
,therefore confess your sins before     

,god1 the true ,judge1 with prayer4     
,tell your errors1 not with the tongue1 
but with the memory of your conscience1 
etc4 ,and the ,gloss 7,of ,repentance1  
,distinct4 ,v1 ,cap4 ,consideret7 admits
 that ,confession is of human right only
 not commanded by ,scripture1 but       
ordained by the ,church4 ,nevertheless1 
on account of the great benefit of      
absolution1 and because it is otherwise 
useful to the conscience1 ,confession is
 retained among us4     ,article ,,xxvi3
 ,of the ,distinction of ,meats4  ,it   
has been the general persuasion1 not of 
the people alone1 but also of those     
teaching in the churches1 that making   
,distinctions of ,meats1 and like       
traditions of men1 are works profitable 
to merit grace1 and able to make        
satisfactions for sins4 ,and that the   
world so thought1 appears from this1    
that new ceremonies1 new orders1 new    
holy-days1 and new fastings were daily  
instituted1 and the teachers in the     
churches did exact these works as a     

service necessary to merit grace1 and   
did greatly terrify men's consciences1  
if they should omit any of these things4
 ,from this persuasion concerning       
traditions much detriment has resulted  
in the ,church4  ,first1 the doctrine of
 grace and of the righteousness of faith
 has been obscured by it1 which is the  
chief part of the ,gospel1 and ought to 
stand out as the most prominent in the  
,church1 in order that the merit of     
,christ may be well known1 and faith1   
which believes that sins are forgiven   
for ,christ's sake be exalted far above 
works4 ,wherefore ,paul also lays the   
greatest stress on this article1 putting
 aside the ,law and human traditions1 in
 order to show that ,christian          
righteousness is something else than    
such works1 to wit1 the faith which     
believes that sins are freely forgiven  
for ,christ's sake4 ,but this doctrine  
of ,paul has been almost wholly         
smothered by traditions1 which have     
produced an opinion that1 by making     

distinctions in meats and like services1
 we must merit grace and righteousness4 
,in treating of repentance1 there was no
 mention made of faith2 only those works
 of satisfaction were set forth2 in     
these the entire repentance seemed to   
consist4  ,secondly1 these traditions   
have obscured the commandments of ,god1 
because traditions were placed far above
 the commandments of ,god4 ,christianity
 was thought to consist wholly in the   
observance of certain holy-days1 rites1 
fasts1 and vestures4 ,these observances 
had won for themselves the exalted title
 of being the spiritual life and the    
perfect life4 ,meanwhile the            
commandments of ,god1 according to each 
one's calling1 were without honor       
namely1 that the father brought up his  
offspring1 that the mother bore         
children1 that the prince governed the  
commonwealth1--these were accounted     
works that were worldly and imperfect1  
and far below those glittering          
observances4 ,and this error greatly    

tormented devout consciences1 which     
grieved that they were held in an       
imperfect state of life1 as in marriage1
 in the office of magistrate2 or in     
other civil ministrations2 on the other 
hand1 they admired the monks and such   
like1 and falsely imagined that the     
observances of such men were more       
acceptable to ,god4  ,thirdly1          
traditions brought great danger to      
consciences2 for it was impossible to   
keep all traditions1 and yet men judged 
these observances to be necessary acts  
of worship4 ,gerson writes that many    
fell into despair1 and that some even   
took their own lives1 because they felt 
that they were not able to satisfy the  
traditions1 and they had all the while  
not heard any consolation of the        
righteousness of faith and grace4 ,we   
see that the summists and theologians   
gather the traditions1 and seek         
mitigations whereby to ease consciences1
 and yet they do not sufficiently       
unfetter1 but sometimes entangle1       

consciences even more4 ,and with the    
gathering of these traditions1 the      
schools and sermons have been so much   
occupied that they have had no leisure  
to touch upon ,scripture1 and to seek   
the more profitable doctrine of faith1  
of the cross1 of hope1 of the dignity of
 civil affairs of consolation of sorely 
tried consciences4 ,hence ,gerson and   
some other theologians have grievously  
complained that by these strivings      
concerning traditions they were         
prevented from giving attention to a    
better kind of doctrine4 ,augustine also
 forbids that men's consciences should  
be burdened with such observances1 and  
prudently advises ,januarius that he    
must know that they are to be observed  
as things indifferent2 for such are his 
words4  ,wherefore our teachers must not
 be looked upon as having taken up this 
matter rashly or from hatred of the     
bishops1 as some falsely suspect4 ,there
 was great need to warn the churches of 
these errors1 which had arisen from     

misunderstanding the traditions4 ,for   
the ,gospel compels us to insist in the 
churches upon the doctrine of grace1 and
 of the righteousness of faith2 which1  
however1 cannot be understood1 if men   
think that they merit grace by          
observances of their own choice4  ,thus1
 therefore1 they have taught that by the
 observance of human traditions we      
cannot merit grace or be justified1 and 
hence we must not think such observances
 necessary acts of worship4 ,they add   
hereunto testimonies of ,scripture4     
,christ1 ,matt4 #ae1 #c1 defends the    
,apostles who had not observed the usual
 tradition1 which1 however1 evidently   
pertains to a matter not unlawful1 but  
indifferent1 and to have a certain      
affinity with the purifications of the  
,law1 and says1 #i3 ,in vain do they    
worship ,me with the commandments of    
men4 ,he1 therefore1 does not exact an  
unprofitable service4 ,shortly after ,he
 adds3 ,not that which goeth into the   
mouth defileth a man4 ,so also ,paul1   

,rom4 #ad1 #ag3 ,the kingdom of ,god is 
not meat and drink4 ,col4 #b1 #af3 ,let 
no man1 therefore1 judge you in meat1 or
 in drink1 or in respect of an holy-day1
 or of the ,sabbath-day2 also3 ,if ye be
 dead with ,christ from the rudiments of
 the world1 why1 as though living in the
 world1 are ye subject to ordinances3   
,touch not1 taste not1 handle not6 ,and 
,peter says1 ,acts #ae1 #aj3 ,why tempt 
ye ,god to put a yoke upon the neck of  
the disciples1 which neither our fathers
 nor we were able to bear8 ,but we      
believe that through the grace of the   
,lord ,jesus ,christ we shall be saved1 
even as they4 ,here ,peter forbids to   
burden the consciences with many rites1 
either of ,moses or of others4 ,and in  
#a ,tim4 #d1a4c ,paul calls the         
prohibition of meats a doctrine of      
devils2 for it is against the ,gospel to
 institute or to do such works that by  
them we may merit grace1 or as though   
,christianity could not exist without   
such service of ,god4  ,here our        

adversaries object that our teachers are
 opposed to discipline and mortification
 of the flesh1 as ,jovinian4 ,but the   
contrary may be learned from the        
writings of our teachers4 ,for they have
 always taught concerning the cross that
 it behooves ,christians to bear        
afflictions4 ,this is the true1 earnest1
 and unfeigned mortification1 to wit1 to
 be exercised with divers afflictions1  
and to be crucified with ,christ4       
,moreover1 they teach that every        
,christian ought to train and subdue    
himself with bodily restraints1 or      
bodily exercises and labors that neither
 satiety nor slothfulness tempt him to  
sin1 but not that we may merit grace or 
make satisfaction for sins by such      
exercises4 ,and such external discipline
 ought to be urged at all times1 not    
only on a few and set days4 ,so ,christ 
commands1 ,luke #ba1 #cd3 ,take heed    
lest your hearts be overcharged with    
surfeiting2 also ,matt4 #ag1 #ba3 ,this 
kind goeth not out but by prayer and    

fasting4 ,paul also says1 #a ,cor4 #i1  
#bg3 ,i keep under my body and bring it 
into subjection4 ,here he clearly shows 
that he was keeping under his body1 not 
to merit forgiveness of sins by that    
discipline1 but to have his body in     
subjection and fitted for spiritual     
things1 and for the discharge of duty   
according to his calling4 ,therefore1 we
 do not condemn fasting in itself1 but  
the traditions which prescribe certain  
days and certain meats1 with peril of   
conscience1 as though such works were a 
necessary service4  ,nevertheless1 very 
many traditions are kept on our part1   
which conduce to good order in the      
,church1 as the ,order of ,lessons in   
the ,mass and the chief holy-days4 ,but1
 at the same time1 men are warned that  
such observances do not justify before  
,god1 and that in such things it should 
not be made sin if they be omitted      
without offense4 ,such liberty in human 
rites was not unknown to the ,fathers4  
,for in the ,east they kept ,easter at  

another time than at ,rome1 and when1 on
 account of this diversity1 the ,romans 
accused the ,eastern ,church of schism1 
they were admonished by others that such
 usages need not be alike everywhere4   
,and ,irenaeus says3 ,diversity         
concerning fasting does not destroy the 
harmony of faith2 as also ,pope ,gregory
 intimates in ,dist4 ,,xii1 that such   
diversity does not violate the unity of 
the ,church4 ,and in the ,tripartite    
,history1 ,book #i1 many examples of    
dissimilar rites are gathered1 and the  
following statement is made3 ,it was not
 the mind of the ,apostles to enact     
rules concerning holy-days1 but to      
preach godliness and a holy life 1 to   
teach faith and love4     ,article      
,,xxvii3 ,of ,monastic ,vows4  ,what is 
taught on our part concerning ,monastic 
,vows1 will be better understood if it  
be remembered what has been the state of
 the monasteries1 and how many things   
were daily done in those very           
monasteries1 contrary to the ,canons4   

,in ,augustine's time they were free    
associations4 ,afterward1 when          
discipline was corrupted1 vows were     
everywhere added for the purpose of     
restoring discipline1 as in a carefully 
planned prison4  ,gradually1 many other 
observances were added besides vows4    
,and these fetters were laid upon many  
before the lawful age1 contrary to the  
,canons4  ,many also entered into this  
kind of life through ignorance1 being   
unable to judge their own strength1     
though they were of sufficient age4     
,being thus ensnared1 they were         
compelled to remain1 even though some   
could have been freed by the kind       
provision of the ,canons4 ,and this was 
more the case in convents of women than 
of monks1 although more consideration   
should have been shown the weaker sex4  
,this rigor displeased many good men    
before this time1 who saw that young men
 and maidens were thrown into convents  
for a living4 ,they saw what unfortunate
 results came of this procedure1 and    

what scandals were created1 what snares 
were cast upon consciences6 ,they were  
grieved that the authority of the       
,canons in so momentous a matter was    
utterly set aside and despised4 ,to     
these evils was added such a persuasion 
concerning vows as1 it is well known1 in
 former times displeased even those     
monks who were more considerate4 ,they  
taught that vows were equal to ,baptism2
 they taught that by this kind of life  
they merited forgiveness of sins and    
justification before ,god4 ,yea1 they   
added that the monastic life not only   
merited righteousness before ,god but   
even greater things1 because it kept not
 only the precepts1 but also the        
so-called evangelical counsels4  ,thus  
they made men believe that the          
profession of monasticism was far better
 than ,baptism1 and that the monastic   
life was more meritorious than that of  
magistrates1 than the life of pastors1  
and such like1 who serve their calling  
in accordance with ,god's commands1     

without any man-made services4 ,none of 
these things can be denied2 for they    
appear in their own books4 ,moreover1 a 
person who has been thus ensnared and   
has entered a monastery learns little of
 ,christ4  ,what1 then1 came to pass in 
the monasteries8 ,aforetime they were   
schools of theology and other branches1 
profitable to the ,church2 and thence   
pastors and bishops were obtained4 ,now 
it is another thing4 ,it is needless to 
rehearse what is known to all4          
,aforetime they came together to learn2 
now they feign that it is a kind of life
 instituted to merit grace and          
righteousness2 yea1 they preach that it 
is a state of perfection1 and they put  
it far above all other kinds of life    
ordained of ,god4 ,these things we have 
rehearsed without odious exaggeration1  
to the end that the doctrine of our     
teachers on this point might be better  
understood4  ,first1 concerning such as 
contract matrimony1 they teach on our   
part that it is lawful for all men who  

are not fitted for single life to       
contract matrimony1 because vows cannot 
annul the ordinance and commandment of  
,god4 ,but the commandment of ,god is #a
 ,cor4 #g1 #b3 ,to avoid fornication1   
let every man have his own wife4 ,nor is
 it the commandment only1 but also the  
creation and ordinance of ,god1 which   
forces those to marry who are not       
excepted by a singular work of ,god1    
according to the text ,gen4 #b1 #ah3 ,it
 is not good that the man should be     
alone4 ,therefore they do not sin who   
obey this commandment and ordinance of  
,god4  ,what objection can be raised to 
this8 ,let men extol the obligation of a
 vow as much as they list1 yet shall    
they not bring to pass that the vow     
annuls the commandment of ,god4 ,the    
,canons teach that the right of the     
superior is excepted in every vow2 that 
vows are not binding against the        
decision of the ,pope2 much less1       
therefore1 are these vows of force which
 are against the commandments of ,god4  

,now1 if the obligation of vows could   
not be changed for any cause whatever1  
the ,roman ,pontiffs could never have   
given dispensation for it is not lawful 
for man to annul an obligation which is 
simply divine4 ,but the ,roman ,pontiffs
 have prudently judged that leniency is 
to be observed in this obligation1 and  
therefore we read that many times they  
have dispensed from vows4 ,the case of  
the ,king of ,aragon who was called back
 from the monastery is well known1 and  
there are also examples in our own      
times4 ,now1 if dispensations have been 
granted for the sake of securing        
temporal interests1 it is much more     
proper that they be granted on account  
of the distress of souls4  ,in the      
second place1 why do our adversaries    
exaggerate the obligation or effect of a
 vow when1 at the same time1 they have  
not a word to say of the nature of the  
vow itself1 that it ought to be in a    
thing possible1 that it ought to be     
free1 and chosen spontaneously and      

deliberately8 ,but it is not unknown to 
what extent perpetual chastity is in the
 power of man4 ,and how few are there   
who have taken the vow spontaneously and
 deliberately6 ,young maidens and men1  
before they are able to judge1 are      
persuaded1 and sometimes even compelled1
 to take the vow4 ,wherefore it is not  
fair to insist so rigorously on the     
obligation1 since it is granted by all  
that it is against the nature of a vow  
to take it without spontaneous and      
deliberate action4  ,most canonical laws
 rescind vows made before the age of    
fifteen2 for before that age there does 
not seem sufficient judgment in a person
 to decide concerning a perpetual life4 
,another ,canon1 granting more to the   
weakness of man1 adds a few years2 for  
it forbids a vow to be made before the  
age of eighteen4 ,but which of these two
 ,canons shall we follow8 ,the most part
 have an excuse for leaving the         
monasteries1 because most of them have  
taken the vows before they reached these

 ages4  ,finally1 even though the       
violation of a vow might be censured1   
yet it seems not forthwith to follow    
that the marriages of such persons must 
be dissolved4 ,for ,augustine denies    
that they ought to be dissolved         
7,,xxvii4 ,quaest4 ,i1 ,cap4            
,nuptiarum71 and his authority is not   
lightly to be esteemed1 although other  
men afterwards thought otherwise4  ,but 
although it appears that ,god's command 
concerning marriage delivers very many  
from their vows1 yet our teachers       
introduce also another argument         
concerning vows to show that they are   
void4 ,for every service of ,god1       
ordained and chosen of men without the  
commandment of ,god to merit            
justification and grace1 is wicked1 as  
,christ says ,matt4 #af1 #i3 ,in vain do
 they worship ,me with the commandments 
of men4 ,and ,paul teaches everywhere   
that righteousness is not to be sought  
from our own observances and acts of    
worship1 devised by men1 but that it    

comes by faith to those who believe that
 they are received by ,god into grace   
for ,christ's sake4  ,but it is evident 
that monks have taught that services of 
man's making satisfy for sins and merit 
grace and justification4 ,what else is  
this than to detract from the glory of  
,christ and to obscure and deny the     
righteousness of faith8 ,it follows1    
therefore1 that the vows thus commonly  
taken have been wicked services1 and1   
consequently1 are void4 ,for a wicked   
vow1 taken against the commandment of   
,god1 is not valid2 for 7as the ,canon  
says7 no vow ought to bind men to       
wickedness4  ,paul says1 ,gal4 #e1 #d3  
,christ is become of no effect unto you1
 whosoever of you are justified by the  
,law1 ye are fallen from grace4 ,to     
those1 therefore1 who want to be        
justified by their vows ,christ is made 
of no effect1 and they fall from grace4 
,for also these who ascribe             
justification to vows ascribe to their  
own works that which properly belongs to

 the glory of ,christ4  ,nor can it be  
denied1 indeed1 that the monks have     
taught that1 by their vows and          
observances1 they were justified1 and   
merited forgiveness of sins1 yea1 they  
invented still greater absurdities1     
saying that they could give others a    
share in their works4 ,if any one should
 be inclined to enlarge on these things 
with evil intent1 how many things could 
he bring together whereof even the monks
 are now ashamed6 ,over and above this1 
they persuaded men that services of     
man's making were a state of ,christian 
perfection4 ,and is not this assigning  
justification to works8 ,it is no light 
offense in the ,church to set forth to  
the people a service devised by men1    
without the commandment of ,god1 and to 
teach that such service justifies men4  
,for the righteousness of faith1 which  
chiefly ought to be taught in the       
,church1 is obscured when these         
wonderful angelic forms of worship1 with
 their show of poverty1 humility1 and   

celibacy1 are east before the eyes of   
men4  ,furthermore1 the precepts of ,god
 and the true service of ,god are       
obscured when men hear that only monks  
are in a state of perfection4 ,for      
,christian perfection is to fear ,god   
from the heart1 and yet to conceive     
great faith1 and to trust that for      
,christ's sake we have a ,god who has   
been reconciled1 to ask of ,god1 and    
assuredly to expect ,his aid in all     
things that1 according to our calling1  
are to be done2 and meanwhile1 to be    
diligent in outward good works1 and to  
serve our calling4 ,in these things     
consist the true perfection and the true
 service of ,god4 ,it does not consist  
in celibacy1 or in begging1 or in vile  
apparel4 ,but the people conceive many  
pernicious opinions from the false      
commendations of monastic life4 ,they   
hear celibacy praised above measure2    
therefore they lead their married life  
with offense to their consciences4 ,they
 hear that only beggars are perfect2    

therefore they keep their possessions   
and do business with offense to their   
consciences4 ,they hear that it is an   
evangelical counsel not to seek revenge2
 therefore some in private life are not 
afraid to take revenge1 for they hear   
that it is but a counsel1 and not a     
commandment4 ,others judge that the     
,christian cannot properly hold a civil 
office or be a magistrate4  ,there are  
on record examples of men who1 forsaking
 marriage and the administration of the 
,commonwealth1 have hid themselves in   
monasteries4 ,this they called fleeing  
from the world1 and seeking a kind of   
life which would be more pleasing to    
,god4 ,neither did they see that ,god   
ought to be served in those commandments
 which ,he ,himself has given and not in
 commandments devised by men4 ,a good   
and perfect kind of life is that which  
has for it the commandment of ,god4 ,it 
is necessary to admonish men of these   
things4  ,and before these times1       
,gerson rebukes this error of the monks 

concerning perfection1 and testifies    
that in his day it was a new saying that
 the monastic life is a state of        
perfection4  ,so many wicked opinions   
are inherent in the vows1 namely1 that  
they justify1 that they constitute      
,christian perfection1 that they keep   
the counsels and commandments1 that they
 have works of supererogation4 ,all     
these things1 since they are false and  
empty1 make vows null and void4         
,article ,,xxviii3 ,of ,ecclesiastical  
,power4  ,there has been great          
controversy concerning the ,power of    
,bishops1 in which some have awkwardly  
confounded the power of the ,church and 
the power of the sword4 ,and from this  
confusion very great wars and tumults   
have resulted1 while the ,pontiffs1     
emboldened by the power of the ,keys1   
not only have instituted new services   
and burdened consciences with           
reservation of cases and ruthless       
excommunications1 but have also         
undertaken to transfer the kingdoms of  

this world1 and to take the ,empire from
 the ,emperor4 ,these wrongs have long  
since been rebuked in the ,church by    
learned and godly men4 ,therefore our   
teachers1 for the comforting of men's   
consciences1 were constrained to show   
the difference between the power of the 
,church and the power of the sword1 and 
taught that both of them1 because of    
,god's commandment1 are to be held in   
reverence and honor1 as the chief       
blessings of ,god on earth4  ,but this  
is their opinion1 that the power of the 
,keys1 or the power of the bishops1     
according to the ,gospel1 is a power or 
commandment of ,god1 to preach the      
,gospel1 to remit and retain sins1 and  
to administer ,sacraments4 ,for with    
this commandment ,christ sends forth    
,his ,apostles1 ,john #bj1 #ba sqq43 ,as
 ,my ,father hath sent ,me1 even so send
 ,i you4 ,receive ye the ,holy ,ghost4  
,whosesoever sins ye remit1 they are    
remitted unto them2 and whosesoever sins
 ye retain1 they are retained4 ,mark    

#af1 #ae3 ,go preach the ,gospel to     
every creature4  ,this power is         
exercised only by teaching or preaching 
the ,gospel and administering the       
,sacraments1 according to their calling 
either to many or to individuals4 ,for  
thereby are granted1 not bodily1 but    
eternal things1 as eternal              
righteousness1 the ,holy ,ghost1 eternal
 life4 ,these things cannot come but by 
the ministry of the ,word and the       
,sacraments1 as ,paul says1 ,rom4 #a1   
#af3 ,the ,gospel is the power of ,god  
unto salvation to every one that        
believeth4 ,therefore1 since the power  
of the ,church grants eternal things1   
and is exercised only by the ministry of
 the ,word1 it does not interfere with  
civil government2 no more than the art  
of singing interferes with civil        
government4 ,for civil government deals 
with other things than does the ,gospel4
 ,the civil rulers defend not minds1 but
 bodies and bodily things against       
manifest injuries1 and restrain men with

 the sword and bodily punishments in    
order to preserve civil justice and     
peace4  ,therefore the power of the     
,church and the civil power must not be 
confounded4 ,the power of the ,church   
has its own commission to teach the     
,gospel and to administer the           
,sacraments4 ,let it not break into the 
office of another2 ,let it not transfer 
the kingdoms of this world2 let it not  
abrogate the laws of civil rulers2 let  
it not abolish lawful obedience2 let it 
not interfere with judgments concerning 
civil ordinances or contracts2 let it   
not prescribe laws to civil rulers      
concerning the form of the              
,commonwealth4 ,as ,christ says1 ,john  
#ah1 #cc3 ,my kingdom is not of this    
world2 also ,luke #ab1 #ad3 ,who made   
,me a judge or a divider over you8 ,paul
 also says1 ,phil4 #c1 #bj3 ,our        
citizenship is in heaven2 #b ,cor4 #aj1 
#d3 ,the weapons of our warfare are not 
carnal1 but mighty through ,god to the  
casting down of imaginations4  ,after   

this manner our teachers discriminate   
between the duties of both these powers1
 and command that both be honored and   
acknowledged as gifts and blessings of  
,god4 ,if bishops have any power of the 
sword1 that power they have1 not as     
bishops1 by the commission of the       
,gospel1 but by human law having        
received it of kings and emperors for   
the civil administration of what is     
theirs4 ,this1 however1 is another      
office than the ministry of the ,gospel4
  ,when1 therefore1 the question is     
concerning the jurisdiction of bishops1 
civil authority must be distinguished   
from ecclesiastical jurisdiction4       
,again1 according to the ,gospel or1 as 
they say1 by divine right1 there belongs
 to the bishops as bishops1 that is1 to 
those to whom has been committed the    
ministry of the ,word and the           
,sacraments1 no jurisdiction except to  
forgive sins1 to judge doctrine1 to     
reject doctrines contrary to the        
,gospel1 and to exclude from the        

communion of the ,church wicked men1    
whose wickedness is known1 and this     
without human force1 simply by the      
,word4 ,herein the congregations of     
necessity and by divine right must obey 
them1 according to ,luke #aj1 #af3 ,he  
that heareth you heareth ,me4 ,but when 
they teach or ordain anything against   
the ,gospel1 then the congregations have
 a commandment of ,god prohibiting      
obedience1 ,matt4 #g1 #ae3 ,beware of   
false prophets2 ,gal4 #a1 #h3 ,though an
 angel from heaven preach any other     
gospel1 let him be accursed2 #b ,cor4   
#ac1 #h3 ,we can do nothing against the 
truth1 but for the truth4 ,also3 ,the   
power which the ,lord hath given me to  
edification1 and not to destruction4    
,so1 also1 the ,canonical ,laws command 
7,,ii4 ,q4 ,,vii4 ,cap41 ,sacerdotes1   
and ,cap4 ,oves74 ,and ,augustine       
7,contra ,petiliani ,epistolam73        
,neither must we submit to ,catholic    
bishops if they chance to err1 or hold  
anything contrary to the ,canonical     

,scriptures of ,god4  ,if they have any 
other power or jurisdiction1 in hearing 
and judging certain cases1 as of        
matrimony or of tithes1 etc41 they have 
it by human right1 in which matters     
princes are bound1 even against their   
will1 when the ordinaries fail1 to      
dispense justice to their subjects for  
the maintenance of peace4  ,moreover1 it
 is disputed whether bishops or pastors 
have the right to introduce ceremonies  
in the ,church1 and to make laws        
concerning meats1 holy-days and grades1 
that is1 orders of ministers1 etc4 ,they
 that give this right to the bishops    
refer to this testimony ,john #af1 #ab4 
#ac3 ,i have yet many things to say unto
 you1 but ye cannot bear them now4      
,howbeit when ,he1 the ,spirit of       
,truth1 is come1 ,he will guide you into
 all truth4 ,they also refer to the     
example of the ,apostles1 who commanded 
to abstain from blood and from things   
strangled1 ,acts #ae1 #bi4 ,they refer  
to the ,sabbath-day as having been      

changed into the ,lord's ,day1 contrary 
to the ,decalog1 as it seems4 ,neither  
is there any example whereof they make  
more than concerning the changing of the
 ,sabbath-day4 ,great1 say they1 is the 
power of the ,church1 since it has      
dispensed with one of the ,ten          
,commandments6  ,but concerning this    
question it is taught on our part 7as   
has been shown above7 that bishops have 
no power to decree anything against the 
,gospel4 ,the ,canonical ,laws teach the
 same thing 7,dist4 ,,ix74 ,now1 it is  
against ,scripture to establish or      
require the observance of any           
traditions1 to the end that by such     
observance we may make satisfaction for 
sins1 or merit grace and righteousness4 
,for the glory of ,christ's merit       
suffers injury when1 by such            
observances1 we undertake to merit      
justification4 ,but it is manifest that1
 by such belief1 traditions have almost 
infinitely multiplied in the ,church1   
the doctrine concerning faith and the   

righteousness of faith being meanwhile  
suppressed4 ,for gradually more         
holy-days were made1 fasts appointed1   
new ceremonies and services in honor of 
saints instituted1 because the authors  
of such things thought that by these    
works they were meriting grace4 ,thus in
 times past the ,penitential ,canons    
increased1 whereof we still see some    
traces in the satisfactions4  ,again1   
the authors of traditions do contrary to
 the command of ,god when they find     
matters of sin in foods1 in days1 and   
like things1 and burden the ,church with
 bondage of the law1 as if there ought  
to be among ,christians1 in order to    
merit justification a service like the  
,levitical1 the arrangement of which    
,god had committed to the ,apostles and 
bishops4 ,for thus some of them write2  
and the ,pontiffs in some measure seem  
to be misled by the example of the law  
of ,moses4 ,hence are such burdens1 as  
that they make it mortal sin1 even      
without offense to others1 to do manual 

labor on holy-days1 a mortal sin to omit
 the ,canonical ,hours1 that certain    
foods defile the conscience that        
fastings are works which appease ,god   
that sin in a reserved case cannot be   
forgiven but by the authority of him who
 reserved it2 whereas the ,canons       
themselves speak only of the reserving  
of the ecclesiastical penalty1 and not  
of the reserving of the guilt4  ,whence 
have the bishops the right to lay these 
traditions upon the ,church for the     
ensnaring of consciences1 when ,peter1  
,acts #ae1 #aj1 forbids to put a yoke   
upon the neck of the disciples1 and     
,paul says1 #b ,cor4 #ac1 #aj1 that the 
power given him was to edification not  
to destruction8 ,why1 therefore1 do they
 increase sins by these traditions8     
,but there are clear testimonies which  
prohibit the making of such traditions1 
as though they merited grace or were    
necessary to salvation4 ,paul says1     
,col4 #b1 #af-bc3 ,let no man judge you 
in meat1 or in drink1 or in respect of  

an holy-day1 or of the new moon1 or of  
the ,sabbath-days4 ,if ye be dead with  
,christ from the rudiments of the world1
 why1 as though living in the world1 are
 ye subject to ordinances 7touch not2   
taste not2 handle not1 which all are to 
perish with the using7 after the        
commandments and doctrines of men6 which
 things have indeed a show of wisdom4   
,also in ,titus #a1 #ad he openly       
forbids traditions3 ,not giving heed to 
,jewish fables and commandments of men  
that turn from the truth4  ,and ,christ1
 ,matt4 #ae1 #ad4 #ac1 says of those who
 require traditions3 ,let them alone2   
they be blind leaders of the blind2 and 
,he rejects such services3 ,every plant 
which ,my heavenly ,father hath not     
planted shall be plucked up4  ,if       
bishops have the right to burden        
churches with infinite traditions1 and  
to ensnare consciences1 why does        
,scripture so often prohibit to make1   
and to listen to1 traditions8 ,why does 
it call them doctrines of devils8 #a    

,tim4 #d1 #a4 ,did the ,holy ,ghost in  
vain forewarn of these things8  ,since1 
therefore1 ordinances instituted as     
things necessary1 or with an opinion of 
meriting grace1 are contrary to the     
,gospel1 it follows that it is not      
lawful for any bishop to institute or   
exact such services4 ,for it is         
necessary that the doctrine of          
,christian liberty be preserved in the  
churches1 namely1 that the bondage of   
the ,law is not necessary to            
justification1 as it is written in the  
,epistle to the ,galatians1 #e1 #a3 ,be 
not entangled again with the yoke of    
bondage4 ,it is necessary that the chief
 article of the ,gospel be preserved1 to
 wit1 that we obtain grace freely by    
faith in ,christ1 and not for certain   
observances or acts of worship devised  
by men4  ,what1 then1 are we to think of
 the ,sunday and like rites in the house
 of ,god8 ,to this we answer that it is 
lawful for bishops or pastors to make   
ordinances that things be done orderly  

in the ,church1 not that thereby we     
should merit grace or make satisfaction 
for sins1 or that consciences be bound  
to judge them necessary services1 and to
 think that it is a sin to break them   
without offense to others4 ,so ,paul    
ordains1 #a ,cor4 #aa1 #e1 that women   
should cover their heads in the         
congregation1 #a ,cor4 #ad1 #cj1 that   
interpreters be heard in order in the   
church1 etc4  ,it is proper that the    
churches should keep such ordinances for
 the sake of love and tranquillity1 so  
far that one do not offend another1 that
 all things be done in the churches in  
order1 and without confusion1 #a ,cor4  
#ad1 #dj2 comp4 ,phil4 #b1 #ad2 but so  
that consciences be not burdened to     
think that they are necessary to        
salvation1 or to judge that they sin    
when they break them without offense to 
others2 as no one will say that a woman 
sins who goes out in public with her    
head uncovered provided only that no    
offense be given4  ,of this kind is the 

observance of the ,lord's ,day1 ,easter1
 ,pentecost1 and like holy-days and     
rites4 ,for those who judge that by the 
authority of the ,church the observance 
of the ,lord's ,day instead of the      
,sabbath-day was ordained as a thing    
necessary1 do greatly err4 ,scripture   
has abrogated the ,sabbath-day2 for it  
teaches that1 since the ,gospel has been
 revealed1 all the ceremonies of ,moses 
can be omitted4 ,and yet1 because it was
 necessary to appoint a certain day1    
that the people might know when they    
ought to come together1 it appears that 
the ,church designated the ,lord's ,day 
for this purpose2 and this day seems to 
have been chosen all the more for this  
additional reason1 that men might have  
an example of ,christian liberty1 and   
might know that the keeping neither of  
the ,sabbath nor of any other day is    
necessary4 ,there are monstrous         
disputations concerning the changing of 
the law1 the ceremonies of the new law1 
the changing of the ,sabbath-day1 which 

all have sprung from the false belief   
that there must needs be in the ,church 
a service like to the ,levitical1 and   
that ,christ had given commission to the
 ,apostles and bishops to devise new    
ceremonies as necessary to salvation4   
,these errors crept into the ,church    
when the righteousness of faith was not 
taught clearly enough4 ,some dispute    
that the keeping of the ,lord's ,day is 
not indeed of divine right1 but in a    
manner so4 ,they prescribe concerning   
holy-days1 how far it is lawful to work4
 ,what else are such disputations than  
snares of consciences8 ,for although    
they endeavor to modify the traditions1 
yet the mitigation can never be         
perceived as long as the opinion remains
 that they are necessary1 which must    
needs remain where the righteousness of 
faith and ,christian liberty are not    
known4  ,the ,apostles commanded ,acts  
#ae1 #bj to abstain from blood4 ,who    
does now observe it8 ,and yet they that 
do it not sin not2 for not even the     

,apostles themselves wanted to burden   
consciences with such bondage2 but they 
forbade it for a time1 to avoid offense4
 ,for in this decree we must perpetually
 consider what the aim of the ,gospel   
is4  ,scarcely any ,canons are kept with
 exactness1 and from day to day many go 
out of use even among those who are the 
most zealous advocates of traditions4   
,neither can due regard be paid to      
consciences unless this mitigation be   
observed1 that we know that the ,canons 
are kept without holding them to be     
necessary1 and that no harm is done     
consciences1 even though traditions go  
out of use4  ,but the bishops might     
easily retain the lawful obedience of   
the people if they would not insist upon
 the observance of such traditions as   
cannot be kept with a good conscience4  
,now they command celibacy2 they admit  
none unless they swear that they will   
not teach the pure doctrine of the      
,gospel4 ,the churches do not ask that  
the bishops should restore concord at   

the expense of their honor2 which1      
nevertheless1 it would be proper for    
good pastors to do4 ,they ask only that 
they would release unjust burdens which 
are new and have been received contrary 
to the custom of the ,church ,catholic4 
,it may be that in the beginning there  
were plausible reasons for some of these
 ordinances2 and yet they are not       
adapted to later times4 ,it is also     
evident that some were adopted through  
erroneous conceptions4 ,therefore it    
would be befitting the clemency of the  
,pontiffs to mitigate them now1 because 
such a modification does not shake the  
unity of the ,church4 ,for many human   
traditions have been changed in process 
of time1 as the ,canons themselves show4
 ,but if it be impossible to obtain a   
mitigation of such observances as cannot
 be kept without sin1 we are bound to   
follow the apostolic rule1 ,acts #e1    
#bi1 which commands us to obey ,god     
rather than men4  ,peter1 #a ,pet4 #e1  
#c1 forbids bishops to be lords1 and to 

rule over the churches4 ,it is not our  
design now to wrest the government from 
the bishops1 but this one thing is      
asked1 namely1 that they allow the      
,gospel to be purely taught1 and that   
they relax some few observances which   
cannot be kept without sin4 ,but if they
 make no concession1 it is for them to  
see how they shall give account to ,god 
for furnishing1 by their obstinacy1 a   
cause for schism4     ,,conclusion4     
,these are the chief articles which seem
 to be in controversy4 ,for although we 
might have spoken of more abuses1 yet1  
to avoid undue length1 we have set forth
 the chief points1 from which the rest  
may be readily judged4 ,there have been 
great complaints concerning indulgences1
 pilgrimages1 and the abuse of          
excommunications4 ,the parishes have    
been vexed in many ways by the dealers  
in indulgences4 ,there were endless     
contentions between the pastors and the 
monks concerning the parochial right1   
confessions1 burials1 sermons on        

extraordinary occasions1 and innumerable
 other things4 ,issues of this sort we  
have passed over so that the chief      
points in this matter1 having been      
briefly set forth1 might be the more    
readily understood4 ,nor has anything   
been here said or adduced to the        
reproach of any one4 ,only those things 
have been recounted whereof we thought  
that it was necessary to speak1 in order
 that it might be understood that in    
doctrine and ceremonies nothing has been
 received on our part against ,scripture
 or the ,church ,catholic4 ,for it is   
manifest that we have taken most        
diligent care that no new and ungodly   
doctrine should creep into our churches4
  ,the above articles we desire to      
present in accordance with the edict of 
,your ,imperial ,majesty1 in order to   
exhibit our ,confession and let men see 
a summary of the doctrine of our        
teachers4 ,if there is anything that any
 one might desire in this ,confession1  
we are ready1 ,god willing1 to present  

ampler information according to the     
,scriptures4  ,your ,imperial ,majesty's
 faithful subjects3       ,john1 ,duke  
of ,saxony1 ,elector4      ,george1     
,margrave of ,brandenburg4      ,ernest1
 ,duke of ,lueneberg4      ,philip1     
,landgrave of ,hesse4      ,john        
,frederick1 ,duke of ,saxony4           
,francis1 ,duke of ,lueneburg4          
,wolfgang1 ,prince of ,anhalt4          
,senate and ,magistracy of ,nuremburg4  
,senate of ,reutlingen4