When therefore your imperial Majesty, among other things, caused it to be proposed to the electors, princes, and other estates of the empire, at the very commencement of the diet here at Augsburg, that the several estates, in conformity with your imperial edict, should prepare and submit their opinions and sentiments in the German and Latin languages,-having held a consultation on Wednesday, we returned our answer, that we on our part would present the articles of our Confession to your imperial Majesty on the succeeding Friday. So in obedience to your Majesty's demand, we now of fer in defence of our religion, the Confession of our adherents and ourselves, the doctrine of which, drawn from the Holy Scriptures and the pure word of God, we have hitherto continued to deliver in our provinces, dukedoms, principalities, and cities, and have discussed in our churches.

For if the other electors, princes, and estates of the empire, by similar writings in Latin and German, according to the above-mentioned proposition of your Majesty, shall produce their opinions on the subject of religion, we, here in the presence of your imperial Majesty, as our most gracious master, shall present ourselves ready to consult on friendly terms with those princes and our adherents, about the possible methods and means by which we may come to an agreement, so far as it can be honorably done; and having peaceably discussed the subjects of difference between ourselves and the opposition free from odious strife, the dissension may be suppressed, through the grace of God, and rendered subservient to one true, harmonious religion;-that, as we all subsist and serve under one Christ, and ought to acknowledge one Christ, according to the tenor of your Majesty's edict, all opinions likewise may be conformed to the standard of divine truth,-an event which we implore from God in our most fervent supplications.

But relative to the other electors, princes, and estates, as the opposite party, if this conference on the subject of religion, conducted after the manner in which your Majesty wisely required it to be,— by a mutual exhibition and deliberate comparison of written opinions among ourselves,-shall not conduce to a reconciliation, nor be attended with any other beneficial result, we at least shall leave the clearest evidence, that we have withheld no effort which might contribute to the restoration of Christian harmony, consistent with the will of God and the dictates of conscience, as your imperial Majesty, other electors, and estates of the empire, and all, whoever are influenced by a pure love and zeal for religion; whoever may have heard this discussion with an impartial spirit, will hold it hon

orable to know, and graciously to acknowledge this Confession of Our adherents and ourselves.

Your imperial Majesty graciously intimated, not on a single occasion but frequently, to the electors, princes, and other estates of the empire, and caused it to be publicly read and recited from a copy of your Majesty's instructions, written and communicated to them at the diet of Speyer, held in the year 1526, that your imperial Majesty, for certain reasons then specified, was neither willing nor able to make any decision or determination as to this difficulty in religion, but that your Majesty desired, as a matter of duty, to use your best exertions with the Roman Pontiff for convening a general council. The same likewise was more fully declared, a year ago, in the last public diet which was held at Speyer. At that time your imperial Majesty, through lord Ferdinand, king of Bohemia and Hungary, our friend and gracious master, and also through your Majesty's speaker and commissaries, caused this to be declared among other things, that your Majesty had considered the resolution of the deputy, counsellors, and officers of the imperial government, and of those delegated by other estates, who had assembled at Ratisbon, and that your Majesty deemed it expedient to convene a diet; and because the subjects then under negotiation between your Majesty and the Roman Pontiff, were near an amicable adjustment, your Majesty did not doubt but that the Pope might be induced to convoke a general diet. So earnestly did your Majesty strive that the chief Pontiff above-mentioned might agree with your Majesty to assemble such a diet, proclaimed by letters issued on the earliest

occasion.

In the event, therefore, that the dissensions between us and the opposition, shall not be settled in a friendly and affectionate manner, we propose in all obedience, that we appear before your imperial Majesty, numerously attended, and plead our cause in such a general, free, and Christian council, the convocation of which has always been solicited with one consent, and voted for with unanimous voices, by the electors, princes, and other estates of the empire, in all the imperial diets which have been held during your Majesty's reign. Long ago in a becoming manner and in legal form, have we challenged them to a general conference of this kind, and appealed at the same time to your imperial Majesty in this great and momentous design. In this appeal to your Majesty for a general diet we continue to persist; nor do we intend nor are we able to abandon it, in this or any other address, unless the difficulty between us and the opposition, according to your Majesty's last proclamation, shall be

settled, allayed, and subdued to Christian harmony. And here too do we solemnly and publicly attest the truth of this declaration.

ARTICLES OF FAITH AND DOCTRINE.

ARTICLE 1.-OF GOD.

FIRST.-With unanimity it is held and taught, agreeably to the decree of the council of Nice, that there is one divine essence only, which is called, and truly is, God, but that there are three persons in this one divine essence, equally powerful, equally eternal, God the Father, God the Son, God the Holy Ghost, who are one divine essence, eternal, incorporeal, indivisible, infinite in power, wisdom, and goodness, the Creator and preserver of all things visible and invisible. And by the word person, is not understood a part or quality of another, but that which subsists of itself, precisely as the Fathers have employed this term on this subject.

All heresies are, therefore, condemned, which are in opposition to this Article: as those of the Manichæans who have adopted two gods, the one good, the other evil. Likewise those of the Valentinians, Arians, Eunomians, Mahomedans, and the like; also those of the ancient and modern Samosatenians, who adopt but one person, and sophistically explain these two, the Word and the Holy Spirit, and assert, that they must not be distinct persons, but that the Word signifies the oral word or voice, and that the Holy Ghost is the motion crea ted in the creatures.

ARTICLE II.-OF ORIGINAL SIN.

We teach, that since the fall of Adam all men who are naturally engendered, are conceived and born in sin; that is, that they all are from their mother's womb, full of evil desires and propensities, and can have no true fear of God, no true faith in God, by nature; and that this innate desease, or original sin, is truly sin, and condemns all those under the eternal wrath of God, who are not born again by baptism and the Holy Spirit.

Hence, we condemn the Pelagians and others, who deny that original corruption is sin, by which, to the disparagement of the merits and sufferings of Christ, they assert, that the nature becomes pious through its natural powers,

ARTICLE III.-OF THE SON OF GOD.

Likewise, it is taught, that God the Son, became man, was born of the blessed Virgin Mary; and that the two natures, human and divine, inseparably united in one person, are one Christ, who is true God and man, was really born, truly suffered, was crucified, died, and was buried, that he might be a sacrifice, not only for original sin, but also for all other sins, reconciling the wrath of God. Further, that this same Christ descended into hell, and truly arose from the dead on the third day, ascended to heaven, and sits at the right hand of God, that he may perpetually reign over all creatures, and govern them; and through the Holy Spirit sanctify, purify, strengthen, and console all those who believe in him; and may give unto them life, and various gifts and blessings, and protect and defend them against the devil and the power of sin.

Also, that finally this same Christ will return visibly, to judge the living and the dead, &c., according to the Apostolic Creed.

ARTICLE IV.-OF JUSTIFICATION.

It is taught further, that we cannot obtain righteousness and the forgiveness of sin before God by our own merits, works, and atonement; but that we obtain the remission of sins, and are justified before God, by grace, for Christ's sake, through faith; if we believe that Christ suffered for us, and that sins are remitted unto us for Christ's sake, and righteousness and eternal life are bestowed on us. For, God accounts and imputes this faith to us as righteousness before himself, as Paul says, (Rom. chap. iii. and iv.)

ARTICLE V. OF THE MINISTRY.

For the purpose of obtaining this faith, God has instituted the ministry, and given the Gospel and the sacraments, by which, as through means, he gives the Holy Spirit, who in his own time and place, works faith in those that hear the Gospel, which teaches, that through the merits of Christ, and not through our own merits, we have a merciful God, if we believe these things.

By this are condemned the Anabaptists and others, who teach, that we receive the Holy Spirit through our own preparation, thoughts, and works, without the external word of the Gospel.

ARTICLE VI.-OF NEW OBEDIENCE.

It is also taught, that such faith must bring forth good fruits and

good works, and that we must do all manner of good works, as God has commanded, for God's sake; yet must not put any confidence in those works, as if they merit favor in the sight of God; for we receive forgiveness of sins and justification through faith in Christ, as Christ himself says, Luke, 17, 10. "When ye shall have done all those things, say, we are unprofitable servants." Thus do also the Fathers teach. For Ambrose says. "Thus it has been ordained by God, that whosoever believes in Christ shall be saved, and not through works, but without merit through faith alone, has he forgiveness of sins."

ARTICLE VII.- OF THE CHURCH.

It is taught likewise, that there ever shall be and continue one holy Christian church, which is the congregation of all believers, among whom the Gospel is preached in purity, and the holy sacraments are administered according to the Gospel. For this is sufficient for the true unity of the Christian church, that the Gospel is preached therein, according to its pure intent and meaning, and that the sacraments are administered in conformity with the Word of God. And for the true unity of the Christian church it is not necessary, that uniform ceremonies instituted by men, should be every where observed. As Paul says, Eph. 4, 4, 5. "There is one body, and one spirit, even as ye are called in one hope of your calling; one Lord, one faith, one baptism."

ARTICLE VIII.-WHAT THE CHURCH IS.

Further: although the Christian church is properly nothing else than the congregation of all believers and saints, yet, as in this life there are many hypocrites and false Christians,-open sinners remaining even among the pious, the sacraments however, are effectual, even if the preachers, by whom they are administered, be not pious. As Christ himself says, Matt. 23, 2. "The Scribes and Pharisees sit Moses' seat," &c.

On this account are condemned the Donatists, and all such as teach contrary to this principle.

ARTICLE IX.-OF BAPTISM.

Respecting baptism it is taught, that it is necessary; that grace is offered through it; and that children also ought to be baptized, who through such baptism are presented to God, and become pleasing to

him.