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effectum historice, videlicet hunc articulum, remwsionem peccatorum, quod videlicet per Christum habeamus gratiam, justitiam et remissionem peccatorum. Jam qui scit, se per Christum habere propitium Patrem, is vere novit Deum, scit, se ei curce esse, i?wocat eum; denique non est sine Deo, sicut gentes. Nam diaboli et impii non possunt hunc articulum credere, remissionem peccatorum. Ideo Deum tanquam hostem oderunt, non invocant eum, nihil boni ab eo expectant. Augustinus etiam de fidei nomine hoc modo admonet lectorem et docet, in Scripturis nomen fidei accipi, non pro notitia, qualis est in impiis, sed pro fidueia, quce consofatur et erigit perterrefactas mentes.
Praterea docent nostri, quod necesse sit bona opera facere, non ut confidamus per ea gratiam mereri, sed propter voluntatem Dei. Tantum fide apprehenditur remissio peccatorum ac gratia. Et quia per fidem accipitur Spiritus Sanctus, jam corda renovantur et induunt novos affectus, ut parere bona opera
which believeth, not only the history, but also the effect of the history; to wit, the article of remission of sins; namely, that by Christ we have grace, righteousness, and remission of sins. Now he that knoweth that he hath the Father merciful to him through Clirist, this man knoweth God truly; he knoweth that God hath a care of him; he lovetli God, and calleth upon him; in a word, he is not without God, as the Gentiles are. For the devils and the wicked can never believe this article of the remission of sins; and therefore they hate God as their enemy; they call not upon him, they look for no good 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 6iich a knowledge as is in the wicked, but for a trust, which doth comfort and lift up disquieted minds.
Moreover, ours teach that it is necessary to do good works; not that we may trust that we deserve grace by them, but because it is the will of God that we should do them. By faith alone is apprehended remission of sins and grace. And because the Holy Spirit is received by faith, our hearts are now renewed, and 60 put on new affecjpossint. Sic enim ait Ambrosius: Fides bonce voluntatis et justce actionis genitrix est. Nam humancB vires, sine Spiritu Sancto, plena) sunt impiis qffectibus, et sunt imbeciUiores, quam ut bona opera possint effioere coram Deo. Ad hasc, sunt in potentate diaboli, qui impellit homines ad varia peccata, ad impias opiniones, ad manifesta scelera. Quemadmodum est videre in philosophis, qui et ipsi conati honeste vivere, tamen id non potuerunt efficere, sed contaminati sunt multis manifestis sceleribus. Talis est imbecillitas hominis, cum est sine fide et tine Spiritu Sancto, et tantum humanis viribus se gubernat.
Sine facile apparet, hanc doctrinam non esse accusandam, quod bona opera prohibeat, sed multo magis laudandam, quod ostendit, quomodo bona opera facere possimus. Nam sine fide nutto modo potest humana natura primi aut secundi prcecepti opera facere. Sine fide non invocat Deum, a Deo nihil expectat, non tollerat crucem, sed querit humana proemdia, confidit humanis prcesidiis. Ita regnant in corde omnes cupiditates et humana consilia, cum abest fides et fiducia erga Deum.
tions, 80 that they are able to bring forth good works. For thus saith Ambrose: 'Faith is the begetter of a good will and of good actions.' For man's powers, without the Holy Spirit, are full of wicked affections, and are too weak to perform any good deed before God. Besides, they are in the devil's power, who driveth men forward into divers sins, into profane opinions, and into heinous crimes; as was to be seen in the philosophers, who, assaying to live an honest life, could not attain unto it, but were defiled with many heinous crimes. Such is the weakness of man, when he is without faith and the Holy Spirit, and hath no other guide but the natural powers of man.
Hereby every man may see that this doctrine is not to be accused, as forbidding good works; but rather is much to be commended, because it showeth after what sort we must do good works. For without faith the nature of man can by no means perform the works of the First or Second Table. Without faith, it can not call upon God, hope in God, bear the cross; but seeketh help from man, and trusteth in man's help. So it cometh to pass that all lusts and human counsels bear sway in the heart so long as faith and trust in God are absent
Quare et Christus dixit: Sine me nihil potestis facere (John xv. 5). Et Ecclesia canit: Sim luo numine nihil est in homine, nihil est innoxium.
Art. XXI.— De Cultu Sanctorum.1
De cultu Sanctorum docent, quod memoria Sanctorum proponi potest, ut imitemur fidem eorum et bona opera juxta vocationem; ut Ccesar imitari potest exemplum Davidis in hello gerendo ad depellendos Turcas a patria. Nam uterque Hex est. Sed Scriptura non docet invocare Sanctos, seu petere auxilium a Sanctis; quia unum Christum nobis proponit mediatorem, propitiatorium, pontificem et intercessorem. Hie invocandus est, et promisit, se exauditurum esse preces nostras, et hunv cultum maxime probat, videlicet, ut invocetur in omnibus afflietionibus (1 John ii. 1). Si quw peccat, habemus advocatum apud Deum, etc.
Hcec fere summa est doctrince apud nos, in qua cerni potest, nihil inesse, quod disa'epet a Scripturis, vel ab Ecclesia Catholica,
Wherefore, also, Christ saith. 'Without me ye can do nothing' (John xv. 5), and the Church singeth, 'Without thy power is naught in man, naught that is innocent.'
Art. XXI.—Of the Worship of Saints.
Touching the worsliip of saints, they teach that the memory of saints may be 6et before us, that we may follow their faith and good works according to our calling; as the Emperor may follow David's example in making war to drive away the Turks from his country; for either of them is a king. But the Scripture teacheth not to iuvocate saints, or to ask help of saints, because it propoundeth unto us one Christ the Mediator, Propitiatory, High-Priest, and Intercessor. Thk Christ is to be invocated, and he hath promised that he will hear our prayers, and liketh this worship especially, to wit, that he be invocated in all afflictions. 'If any man sin, we have an advocate with God, Jesus Christ the righteous' (1 John ii. 1).
This is about the sum of doctrine among us, in which can be seen that there is nothing which is discrepant with the Scriptures, or with the vel ab Ecelesia liomana quatenus ex scriptoribus [aus der Vdter Schrift] nota est. Quod cum ita tit, inclementer judicant isti qui nostros pro hmreticis haberi pottulant. Sed dissensio est dt quihttdam [Tradilionen und] abutibus, qui sine certa autoritate in ecdesias irrepserunt, in quibut etiam, si qua esset dissimilitude, tamen decebat haec lenitas epitcopos, ut propter Confessionem, quam modo recensuimus, tolerarent nostros, quia ne Canones quidem tarn duri sunt, ut eosdem ritus ubique esse postuknt, neque similes unquam omnium ecclesiarum ritus fuefunt. Quanquam apud nos magna ex parte veteres ritus diligenter servantur. Falsa enim ealumnia est, quod omnes ceremonioe, omnia Vetera instituta in ecclesiis nostris aboleantur. Verum publica querela fuit, abutus quosdam in vulgaribus ritibus hoerere. Hi, quia non potennt bona conscientia probari, ciiqua ex parte correcti sunt.1
1 Considerably enlarged in the edition of 1540.
Church Catholic, or even with the Roman Church,so far as that Church is known from writers [the writings of the Fathers]. This being the case, they judge us harshly who insist that we shall be regarded as heretics. But the dissension is concerning certain [traditions and] abuses, which without any certain authority have crept into the churches; in which things, even if there were some difference, yet would it be a becoming lenity on the part of the bishops that, on account of the Confession which we have now presented, they should bear with us, since not even the Canons are so severe as to demand the same rites every where, nor were the rites of all churches at any time the same. Although among us in large part the ancient rites are diligently observed. For it is a calumnious falsehood, that all the ceremonies, all the things instituted of old, are abolished in our churches. But the public complaint was 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: 'Diet it fast die Summa der Lehre, welche in unsern Kirchen zu rechtem chriatlichem Unterricht "rf Trost der Gewitien, auch zu Besserung der Glaubigen gepredigt und gelehret ut,' etc The rest also differs considerably.
ABTICULI IN QUIBUS KECENBENTtTB ABUBU8 MUTATI.
Cum ecclesim apud nos de nullo articulo Jidei dissentiant abEccle sia Catholica \nicht gelehret wird zuwider der heiligen Schrift, oder gemeiner christlichen Kircheri], tantum paucos quosdam abusus omittant, qui novi sunt [etliche Missbrduche, welche zum Theil mit der Zeit selbst eingerissen, zum Theil mit Gewcdt aufgericht] et contra voluntatem Canonum vitio temporum recepti, rogamus, •ut Cmarea Majestas clementer audiat, et quid sit mutatum, et quce fuerint causae, quo minus coactus sit populus illos abusus contra conscientiam observare.
Nee habeat fidem Ccesarea Majestas istis, qui, ut infiamment odia hominum adversus nostros, miras calumnias spargunt in populum. Hoc modo irritatis animis bonorum virorum initio prabuerwnt occasionem huic dissidio, et eadem arte conantur nunc augere discordias. Nam Cmarea Majestas haud dubie comperiet tolerabiliorem esse formam et doctrince et ceremoniarum apud nos, quam qualem homines iniqui et malevoli de
Articles In Which Are Recounted The Abu8e8 Which Have Been Coerected.
Inasmuch as the churches among vis dissent in no article of faith from [the holy Scriptures, or] the Church Catholic [the Universal Christian Church], and only omit a few of certain aliases, which are novel [in part have crept in with time, in part have been introduced by violence], and, contrary to the purport of the Canons, have been received by the fault of the times, we beg that Your Imperial Majesty would clemently hear both what ought to be changed and what are the reasons that the people ought not to be forced against their consciences to observe those abuses.
Nor should Your Imperial Majesty have faith' in those who, that they may inflame the hatred of men against us, scatter amazing slanders among the people. In this way, the minds of good men being angered at the beginning, they gave occasion to this dissension, and by the same art they now endeavor to increase the discords. For beyond doubt your Imperial Majesty will find that the form, both of doctrines and of ceremonies, among us is far more tolerable than that