effectum historiæ, videlicet hunc | which believeth, not only the hisarticulum, remissionem peccato- tory, but also the effect of the hisrum, quod videlicet per Chri- tory; to wit, the article of remisstum habeamus gratiam, justi- sion of sins; namely, that by Christ tiam et remissionem peccatorum. we have grace, righteousness, and Jam qui scit, se per Christum remission of sins. Now he that habere propitium Patrem, is knoweth that he hath the Father vere novit Deum, scit, se ei cura merciful to him through Christ, esse, invocat eum; denique non this man knoweth God truly; he est sine Deo, sicut gentes. Nam knoweth that God hath a care of diaboli et impii non possunt him; he loveth God, and calleth hunc articulum credere, remis- upon him; in a word, he is not sionem peccatorum. Ideo Deum without God, as the Gentiles are. tanquam hostem oderunt, non in- For the devils and the wicked can vocant eum, nihil boni ab eo ex- never believe this article of the repectant. Augustinus etiam de mission of sins; and therefore they fidei nomine hoc modo admonet hate God as their enemy; they call lectorem et docet, in Scripturis not upon him, they look for no good nomen fidei accipi, non pro notitia, qualis est in impiis, sed pro fiducia, quæ consolatur et erigit perterrefactas mentes.

thing at his hands. After this manner doth Augustine admonish the reader touching the name of Faith, and teacheth that this word Faith is taken in Scriptures, not for such a knowledge as is in the wicked, but for a trust, which doth comfort and lift up disquieted minds.

Præterea docent nostri, quod Moreover, ours teach that it is necesse sit bona opera facere, necessary to do good works; not non ut confidamus per ea gra- that we may trust that we deserve tiam mereri, sed propter volun- grace by them, but because it is tatem Dei. Tantum fide appre- the will of God that we should do henditur remissio peccatorum ac them. By faith alone is appregratia. Et quia per fidem accipi- hended remission of sins and grace. tur Spiritus Sanctus, jam corda And because the Holy Spirit is rerenovantur et induunt novos ceived by faith, our hearts are now affectus, ut parere bona opera renewed, and so put on new affec

possint. Sic enim ait Ambro- tions, so that they are able to bring sius: Fides bonæ voluntatis et forth good works. For thus saith justæ actionis genitrix est. Ambrose: 'Faith is the begetter of Nam humanæ vires, sine Spi- a good will and of good actions.' ritu Sancto, plenæ sunt impiis For man's powers, without the Holy affectibus, et sunt imbecilliores, Spirit, are full of wicked affections, quam ut bona opera possint effi- and are too weak to perform any cere coram Deo. Ad hæc, sunt good deed before God. Besides, in potestate diaboli, qui impel- they are in the devil's power, who lit homines ad varia peccata, ad driveth men forward into divers impias opiniones, ad manifesta sins, into profane opinions, and into scelera. Quemadmodum est vi- heinous crimes; as was to be seen dere in philosophis, qui et ipsi in the philosophers, who, assaying conati honeste vivere, tamen id to live an honest life, could not atnon potuerunt efficere, sed con- tain unto it, but were defiled with taminati sunt multis manifestis many heinous crimes. Such is the sceleribus. Talis est imbecillitas weakness of man, when he is withhominis, cum est sine fide et out faith and the Holy Spirit, and sine Spiritu Sancto, et tantum hath no other guide but the natural humanis viribus se gubernat. powers of man.

Hinc facile apparet, hanc do- Hereby every man may see that ctrinam non esse accusandam, this doctrine is not to be accused, quod bona opera prohibeat, sed as forbidding good works; but rathmulto magis laudandam, quod er is much to be commended, beostendit, quomodo bona opera cause it showeth after what sort we facere possimus. Nam sine fide must do good works. For without nullo modo potest humana na- faith the nature of man can by no tura primi aut secundi præ- means perform the works of the cepti opera facere. Sine fide non First or Second Table. Without invocat Deum, a Deo nihil ex- faith, it can not call upon God, hope pectat, non tollerat crucem, sed in God, bear the cross; but seekquerit humana præsidia, confi- eth help from man, and trusteth in dit humanis præsidiis. Ita re- man's help. So it cometh to pass gnant in corde omnes cupidi- that all lusts and human counsels tates et humana consilia, cum bear sway in the heart so long as abest fides et fiducia erga Deum. faith and trust in God are absent.

Quare et Christus dixit: Sine me nihil potestis facere (John xv. 5). Et Ecclesia canit: Sine tuo numine nihil est in homine, nihil est innoxium.

ART. XXI.-De Cultu Sanctorum.1

ART. XXI.-Of the Worship of Saints. De cultu Sanctorum docent, Touching the worship of saints, quod memoria Sanctorum pro- they teach that the memory of saints poni potest, ut imitemur fidem may be set before us, that we may eorum et bona opera juxta voca- follow their faith and good works tionem; ut Cæsar imitari potest according to our calling; as the exemplum Davidis in bello ge- Emperor may follow David's examrendo ad depellendos Turcas a ple in making war to drive away patria. Nam uterque Rex est. the Turks from his country; for Sed Scriptura non docet invo- either of them is a king. But the care Sanctos, seu petere auxili- Scripture teacheth not to invocate um a Sanctis; quia unum Chri- saints, or to ask help of saints, bestum nobis proponit mediatorem, cause it propoundeth unto us one propitiatorium, pontificem et in- Christ the Mediator, Propitiatory, tercessorem. Hic invocandus est, High-Priest, and Intercessor. This et promisit, se exauditurum esse Christ is to be invocated, and he preces nostras, et hunc cultum hath promised that he will hear maxime probat, videlicet, ut in- our prayers, and liketh this worvocetur in omnibus afflictionibus ship especially, to wit, that he be (1 John ii. 1). Si quis peccat, invocated in all afflictions. If any habemus advocatum apud Deum, man sin, we have an advocate with God, Jesus Christ the righteous' (1 John ii. 1).

etc.

This is about the sum of doctrine among us, in which can be seen that there is nothing which is discrep

Hæc fere summa est doctrinæ apud nos, in qua cerni potest, nihil inesse, quod discrepet a Scripturis, vel ab Ecclesia Catholica, ant with the Scriptures, or with the 'Considerably enlarged in the edition of 1540.

vel ab Ecclesia Romana quatenus | Church Catholic, or even with the ex scriptoribus [aus der Väter Roman Church, so far as that Church Schrift] nota est. Quod cum ita is known from writers [the writings sit, inclementer judicant isti qui of the Fathers]. This being the nostros pro hæreticis haberi po- case, they judge us harshly who stulant. Sed dissensio est de qui- insist that we shall be regarded busdam [Traditionen und] abu- as heretics. But the dissension is sibus, qui sine certa autoritate concerning certain [traditions and] in ecclesias irrepserunt, in qui- abuses, which without any cerbus etiam, si qua esset dissimili- tain authority have crept into the tudo, tamen decebat hæc lenitas churches; in which things, even if episcopos, ut propter Confessio- there were some difference, yet, nem, quam modo recensuimus, would it be a becoming lenity on tolerarent nostros, quia ne Ca- the part of the bishops that, on acnones quidem tam duri sunt, ut count of the Confession which we eosdem ritus ubique esse postu- have now presented, they should lent, neque similes unquam om- bear with us, since not even the nium ecclesiarum ritus fue- Canons are so severe as to demand runt. Quanquam apud nos ma- the same rites every where, nor gna ex parte veteres ritus dili- were the rites of all churches at any genter servantur. Falsa enim time the same. Although among calumnia est, quod omnes cere- us in large part the ancient rites moniæ, omnia vetera instituta are diligently observed. For it is in ecclesiis nostris aboleantur. a calumnious falsehood, that all the Verum publica querela fuit, abu- ceremonies, all the things instituted sus quosdam in vulgaribus riti- of old, are abolished in our churchbus hærere. Hi, quia non pote- es. But the public complaint was rant bona conscientia probari, aliqua ex parte correcti sunt.

that certain abuses were connected with the rites in common use. These, because they could not with good conscience be approved, have to some extent been corrected.

1 The first sentence of the conclusion of Part I. is much longer in the German text: 'Dies ist fast die Summa der Lehre, welche in unsern Kirchen zu rechtem christlichem Unterricht and Trost der Gewissen, auch zu Besserung der Gläubigen gepredigt und gelehret ist,' etc. The rest also differs considerably.

PARS II.

PART SECOND.

ARTICULI IN QUIBUS RECENSENTUR ARTICLES IN WHICH ARE RECOUNTED ABUSUS MUTATI.

Cum ecclesiæ apud nos de nullo

THE ABUSES WHICH HAVE BEEN

CORRECTED.

Inasmuch as the churches among

articulo fidei dissentiant ab Eccleus dissent in no article of faith sia Catholica [nicht gelehret wird from [the holy Scriptures, or] the zuwider der heiligen Schrift, oder Church Catholic [the Universal gemeiner christlichen Kirchen], Christian Church], and only omit tantum paucos quosdam abusus a few of certain abuses, which are omittant, qui novi sunt [etliche novel [in part have crept in with Missbräuche, welche zum Theil time, in part have been introduced mit der Zeit selbst eingerissen, by violence], and, contrary to the zum Theil mit Gewalt aufgericht] purport of the Canons, have been et contra voluntatem Canonum received by the fault of the times, vitio temporum recepti, rogamus, we beg that Your Imperial Majesty ut Cæsarea Majestas clementer would clemently hear both what audiat, et quid sit mutatum, et ought to be changed and what are quæ fuerint cause, quo minus the reasons that the people ought coactus sit populus illos abusus not to be forced against their concontra conscientiam observare. sciences to observe those abuses. Nor should Your Imperial Maj

Nec habeat fidem Cæsarea Majestas istis, qui, ut inflamment esty have faith in those who, that odia hominum adversus nostros, they may inflame the hatred of men miras calumnias spargunt in against us, scatter amazing slanders populum. Hoc modo irritatis among the people. In this way, animis bonorum virorum initio the minds of good men being anpræbuerunt occasionem huic dis- gered at the beginning, they gave sidio, et eadem arte conantur occasion to this dissension, and by nunc augere discordias. Nam the same art they now endeavor to Cæsarea Majestas haud dubie increase the discords. For beyond comperiet tolerabiliorem esse for- doubt your Imperial Majesty will mam et doctrina et ceremonia- find that the form, both of docrum apud nos, quam qualem trines and of ceremonies, among homines iniqui et malevoli de- us is far more tolerable than that