Melanchthon: Confessio Augustana

[1] Invictissime Imperator, Caesar Auguste, domine clementissime. Quum Vestra Caesarea Maiestas indixerit conventum Imperii Augustae, ut deliberetur de auxiliis contra Turcam, atroccissimum, haereditaium atque veterem Christiani nominis ac religionis hostem, quomodo illiuis scilicet furori et conatbisu durabili et perpetuo belli apparaturesisite possit,

[1] Most invincible Emperor, Caesar Augustus, most clement lord. Since Your Imperial Majesty has convoked an assembly of the Empire at Augsburg, that deliberation may be held concerning aids against the Turk, the most atrocious, hereditary and ancient enemy of the Christian name and religion, namely how a durable and perpetual apparatus of war might be set up against his fury and endeavors,

[2] deinde et de dissensionibus in causa nostrae sanctae religionis et Christianae fidei, et ut in hac causa religionis partium opiniones ac sententiae inter sese in caritate, lenitate et mansuetudine mutua audiantur coram, intelligantur et ponderentur, ut illis,

[2] then also about the dissensions in the cause of our holy religion and of the Christian faith, and that in this cause of religion the opinions and judgments of the parties among themselves, in charity, gentleness and meekness, may be heard in person mutually, be understood and weighed, so that to them,

[3] quae utrimque in Scripturis secus tractata aut intellecta sunt, sepositis et correctis, re illae ad unam simplicem veritatem et Christianam concordiam componantur et reducantur;

[3] those things which on both sides in the Scriptures have been otherwise handled or understood, having been set aside and corrected, let those things be composed and reduced to one simple truth and Christian concord;

[4] ut de cetero a nobis una, sincera et vera religio colatur et servetur, ut, quemadmodum sub uno Christo sumus et militamus, ita in una etiam ecclesia Christiana in unitate et concordia vivere possimus; Quumque nos infra scripti Elector et Principes cum aliis,

[4] that henceforth by us one, sincere and true religion be cultivated and kept, that, just as under one Christ we are and serve as soldiers, so also in one Christian church we may be able to live in unity and concord; And whereas we, the Elector and Princes undersigned, together with others,

[5] qui nobis coniuncti sunt, perinde ut alii Electores et Principes et Status ad praedicta [*praefata] comitia evocati sumus [simus], ut Caesareo mandato abedienter obsequeremur, mature venimus Augustam et, quod citra iactantiam dictum voumus, inter primos affuimus.

[5] who are joined to us, just as the other Electors and Princes
and Estates were summoned [be summoned] to the aforesaid [*aforenamed] diet,
that we might obediently comply with the Caesarean mandate, we promptly came
to Augsburg and, which we wish to say without vaunting, we were among the first
present.

[6] Quum igitur V.C.M. Electoribus, Principibus et aliis Statibus Imperii etiam hic Augustae sub ipsa initia horum comitiorum inter cetera proponi fecerit, quod singuli status imperii vigore Caesarei edicti suam opinionem et senteniam in Germanica et Latina lingua proponere debeant atque offere;

[6] Since therefore Your Caesarean Majesty has caused it to be proposed to the Electors, Princes, and other Estates of the Empire also here at Augsburg at the very beginnings of this diet, among other things, that the several Estates of the Empire, by the vigor of the Caesarean edict, ought to propose and offer their opinion and judgment in the German and Latin language;

[7] et habita deliberatione proxima feria quarta rursum responsum est, V.C.M. nos proxima feria sexta artiulos nostrae confessionis pro nostra parte oblaturos esse: ideo, ut V.C.M. voluntati obsequamur,

[7] and, deliberation having been held on the next Wednesday, it was answered again
that on the next Friday we would, for our part, present the articles of our confession
to Your Caesarean Majesty: therefore, that we may comply with Your Caesarean Majesty’s will,

[8] offerimus in hac religionis causa nostrorum concionatorum et nostram confessionem, cuiusmodi doctrinam ex Scripturis Sanctis et puro Verbo Bei hactenus illi in nostris terris, ducatibus, ditionibus et urbibus tradiderint ac in ecclesiis tractaverint.

[8] we offer in this cause of religion the confession of our preachers and our own, of what sort of doctrine from the Holy Scriptures and the pure Word of God they have hitherto delivered in our lands, duchies, dominions, and cities, and have treated in the churches.

[9] Quodsi et ceteri Electores, Principes ac Status Imperii similibus scriptis, Latinis scilicet et Germanicis, iuxta praedictam Caesaream propositionem suas opiniones in hac causa relgionis produxerint:

[9] But if also the other Electors, Princes, and Estates of the Empire
by similar writings, namely Latin and German, according to
the aforesaid Caesarean proposition, shall put forward their opinions in this cause
of religion:

[10] hic nos coram V.C.M. tanquam domino nostro clementissimo paratos offerimus, nos cum praefatis Principibus et amicis nostris de tolerabilibus modis ac viis amice conferre, ut quantum honeste fieri potest, conveniamus, et re inter nos, partes, citra odiosam contentionem pacifice agitata, Deo dante, dissensio dirimatur et ad unam veram concordem religinem reducatur;

[10] here we, before Your Caesarean Majesty, as our most clement lord,
offer ourselves ready to confer amicably with the aforesaid Princes and our friends
about tolerable modes and ways, that, as far as it can be done honorably,
we may come to agreement, and, the matter between us, the parties, being handled peacefully
without hateful contention, God granting, the dissension may be resolved and be brought back
to one true concordant religion;

[11] sicut omnes sub uno Christo sumus et militamus et unum Christum confiteri debemus, iuxta tenorem edicti V.C.M., et omnia ad veritatem Dei perducantur, id quod ardentissimis votis a Deo petimus.

[11] just as we are all under one Christ and soldier and ought to confess one Christ, according to the tenor of the edict of Your Caesarean Majesty, and that all things be brought to the verity of God, which we petition from God with most ardent vows.

[12] Si autem, quod ad ceteros Electores, Principes et Status, ut partem alteram, attinet, haec tractatio causae relgionis eo modo, quo V. C. M. agendam et tractandam sapienter duxit, scilicet cum tali mutua praesentatione scripturm ac sedata collatione inter nos non processerit, nec aliquo fructu facta fuerit:

[12] If, however, as it pertains to the other Electors, Princes, and Estates, as the other party, this tractation of the cause of religion in the manner which Y. I. M. has wisely deemed should be acted upon and handled, namely with such mutual presentation of writings and a sedate collation between us, shall not have proceeded, nor been done with any fruit:

[13] nos quidem testatum clare relinquimus, hic nihil nos, quod ad Christianam concordiam (quae cum Deo et bona conscientia fieri possit) conciliandum conducere queat, ullo modo detrectare;

[13] we indeed leave it clearly attested, here, that we in no way refuse anything which, as regards Christian concord (which can be effected with God and with good conscience), could conduce to its conciliation;

[14] quemadmodum et V. C. M., deinde et ceteri Electores et Status Imperii et omnes, quicunque sincero relgionis amore ac studio tenentur, quicunque hanc causam aequo animo audituri sunt, ex hac nostra es nostrorum confessione hoc clementer cognoscere et intelligere dignabuntur.

[14] just as both Your Caesarean Majesty, and then the other Electors and Estates of the Empire, and all, whoever are held by a sincere love and zeal of religion, whoever will hear this cause with an even mind, from this our confession and that of ours will deign graciously to recognize and to understand this.

[15] Quum etiam V. C. M. Electoribus, Principibus et reliquis Statibus Imperii non una vice, sed saepe clementer significaverit et in comitiis Spirensibus, quae anno Domini cet. XXVI. habita sunt, ex data et praescripta forma Vestrae Caesareae instructionis et comissionis recitrari et publice praelegi fecerit:

[15] Since also Your Imperial Majesty, to the Electors, Princes, and the remaining Estates of the Empire, has not on one occasion but often graciously signified, and at the Diet of Speyer, which were held in the year of the Lord etc. 26, has caused [them] to be recited and publicly read according to the given and prescribed form of Your Imperial instruction and commission:

[16] V. M. in hoc negotio relgionis ex causis certis, quae V. M. nomine allegatae sunt, non velle quidquam determinare, nec concludere posse, se apud Pontificem Romanum pro officio V. C. M. diligenter daturam operam de congregando concilio generali.

[16] Your Majesty, in this business of religion, for certain causes which in Your Majesty’s name have been alleged, does not wish to determine anything, nor is able to conclude, and will, with the Roman Pontiff, in discharge of the office of Your Caesarean Majesty, diligently apply effort to the convening of a general council.

[17] Quemadmodum idem latius expositum est ante annum in publico proximo conventu, qui Spirae congregatus fuit.

[17] Just as the same was set forth more broadly a year before in the most recent public assembly, which was convened at Speyer.

[18] Ubi V. C. M. per Dominum Ferdinandum, Bohemiae et Ungariae Regem, amincum et dominum clementem nostrum, deinde per Oratorem et Commissarios Caesareos haec inter cetera proponi fecit, quod V. C. M. intellexisset et expendisset Locum-tenentis V. C. M. in Imperio et Praesidentis et Consiliariorum in regimine et Legatorum ab aliis Statibus, qui Ratisbonae convenerant,

[18] When Your Imperial Majesty, through Lord Ferdinand, King of Bohemia and Hungary, our friendly and clement lord, then through the Imperial Orator and Commissioners, caused these things among others to be proposed, namely that Your Imperial Majesty had understood and weighed the representations of the Lieutenant of Your Imperial Majesty in the Empire and of the President and Councillors in the governance and of the Legates from the other Estates, who had convened at Ratisbon,

[19] deliberationem de concilio congregando, et quod iudicaret etiam V. C. M. utile esse, ut congregaretur concilium, et quia causae, quae tum tractabantur inter V. C. M. et Romanum Pontificem, vicinae essent concordiae et Christianae reconciliationi, non dubitaret V. C. M., quin Romanus Pontifex adduci posset ad habendum generale concilium:

[19] a deliberation about convening a council, and that Your Caesarean Majesty also judged it
useful that a council be convened, and because the causes
which were then being handled between Your Caesarean Majesty and the Roman Pontiff were near
to concord and Christian reconciliation, Your Caesarean Majesty did not doubt
that the Roman Pontiff could be induced to hold a general council:

[20] ideo significabat se V. C. M. operam daturam, ut praefatus pontifex maximus una cum V. C. M. tale generale concilium primo quoque tempore emissis litteris publicandum congregare consentiret.

[20] therefore he signified that Your Caesarean Majesty would take pains, that the aforesaid supreme pontiff, together with Your Caesarean Majesty, would consent to convene such a general council at the earliest possible time, to be made public by letters sent forth.

[21] In eventum ergo talem, quod in causa religionis dissensiones inter nos et partes amice et in caritate non fuerint compositae, tunc coram V. C. M. hic in omni obedientia nos offerimus ex superabundanti comparituros et causam dicturos in tali generali, libero et Christiano concilio, de quo congregando in omnibus comitiis imperialibus, quae quidem annis Imperii V. C. M. habita sunt, per Electores, Principes et reliquos Status Imperii semper concorditer actum et congruentibus suffragiis conclusum est.

[21] In an event therefore such as this, that in the cause of religion the dissensions between us and the parties have not been composed amicably and in charity, then before V. C. M. here in all obedience we offer ourselves, out of superabundant caution, to appear and to plead the case in such a general, free, and Christian council, about the convening of which in all Imperial Diets, which indeed in the years of the reign of V. C. M. have been held, by the Electors, Princes, and the remaining Estates of the Empire it has always been acted concordantly and with agreeing suffrages concluded.

[22] Ad cuius etiam generalis concilii conventum, simul et ad V. C. M. in hac longe maxima et gravissima causa iam ante etiam debito modo et in forma iuris provocavimus et appellavimus.

[22] To the convocation of which general council as well, and at the same time to Your Caesarean Majesty, in this by far the greatest and most weighty cause, we have already before also in due manner and in the form of law appealed and lodged an appeal.

[23] Cui appellationi ad V. C. M. simul et concilium adhuc adhaeremus, neque eam per hunc vel alium tractatum (nisi causa inter nos et partes iuxta tenorem Caesareae proximae citationis amice in caritate composita, sedata et ad Christianam concordiam reducta fuerit) deserere intendimus aut possumus;

[23] To which appeal to Your Caesarean Majesty and to the council we still adhere, nor do we intend, or are we able, to desert it by this or any other treaty (unless the cause between us and the parties, according to the tenor of the most recent Caesarean citation, shall have been amicably composed in charity, settled, and brought back to Christian concord) ;

[24] de quo hic etiam solenniter et publice protestamur.

[24] concerning which here also we solemnly and publicly protest.

Art. I. De Deo.

Art. 1. On God.

[1] Ecclesiae magno consensu apud nos docent, decretum Nicaenae synodi de unitate essentiae divinae et de tribus personis verum et sine ulla dubitatione credendum esse,

[1] The churches with great consensus among us teach that the decree of the Nicene
synod concerning the unity of the divine essence and the three persons is true
and is to be believed without any doubt,

[2] videlicet, quod sit una essentia divina, quae et appellatur et est Deus, aeternus, incoporeus, impartibilis, immensa potentia, sapientia, bonitate, Creator et Conservator omnium rerum, visibilium et invisibilium;

[2] namely, that there is one divine essence, which is both called and is God, eternal, incorporeal, impartible, of immense power, wisdom, and goodness, the Creator and Conservator of all things, visible and invisible;

[3] et tamen tres sint personae eiusdem essentiae et potentiae, et coaeternae, Pater, Filius et Spiritus Sanctus.

[3] and yet there are three persons of the same essence and power, and coeternal, the Father, the Son, and the Holy Spirit.

[4] Et nomine personae utuntur ea significatione, qua usi sunt in hac causa scriptores ecclesiastici, ut sinificet non partem aut qualitatem in alio, sed quod proprie subsistit.

[4] And they use the name of person in that signification in which the ecclesiastical writers used it in
this cause, that it signify not a part or a quality in another, but that which properly subsists.

[5]Damnant omnes haereses, contra hunc articulum exortas, ut Manichaeos, qui duo principia ponebant, bonum et malum, item Valentinianos, Arianos, Eunomianos, Mahometistas et omnes horum similes.

[5]They condemn all heresies that have arisen against this article, such as
the Manichaeans, who posited two principles, good and evil, likewise
the Valentinians, Arians, Eunomians, Mahometans, and all similar to these.

[6] Damnant et Samosatenos, veteres et neotericos, qui, quum tantum unam personam esse contendant, de Verbo et de Spiritu Sancto astute et impie rhetoricantur, quod non sint personae distinctae, sed quod Verbum significet verbum vocale et Spiritus motum in rebus creatum.

[6] They also condemn the Samosatenians, ancient and modern, who, since they contend that there is only one person, about the Word and the Holy Spirit astutely and impiously rhetoricize, that they are not distinct persons, but that the Word signifies a vocal word and the Spirit a motion created in things.

Art. II. De Peccato Originis

ARTICLE 2. On Original Sin

[1] Item docent, quod post lapsum Adae omnes homines, secundum naturam propagati, nascantur cum peccato, hoc est, sine metu Dei, sine fiducia erga Deum et cum concupiscentia,

[1] Likewise they teach that after the fall of Adam all humans, according to nature propagated, are born with sin, that is, without fear of God, without confidence toward God and with concupiscence,

[2] quodque hic morbus seu vitium originis vere sit peccatum, damnans et afferens nunc quoque aeternam mortem his, qui non renascuntur per baptismum et Spiritum Sanctum.

[2] and that this disease or vice of origin truly is sin, damning and bringing even now eternal death to those who do not are reborn through baptism and the Holy Spirit.

[3] Damnant Pelagianos et alios, qui vitium orignis negant esse peccatum et, ut extenuent gloriam meriti et beneficiorum Christi, disputant hominem propriis viribus rationis coram Deo iustificare posse.

[3] They condemn the Pelagians and others, who deny that the vice of origin is sin and, in order to extenuate the glory of the merit and the benefits of Christ, argue that a man can justify himself before God by his own powers of reason.

Art. III. De Filio Dei.

Article 3. On the Son of God.

[1] Item docent, quod Verbum, hoc est, Filius Dei, assumserit humanam naturam in utero beatae Mariae virginis,

[1] Likewise they teach that the Word, that is, the Son of God, has assumed human nature in the womb of the blessed Virgin Mary,

[2] ut sint duae naturae, divina et humana, in unitate personae inseparabiliter coniunctae, unus Christus, vere Deus et vere homo, natus ex virgine Maria, vere passus, crucifixus, mortuus et sepultus,

[2] that there be two natures, divine and human, in the unity of person inseparably conjoined, one Christ, truly God and truly man, born of the Virgin Mary, truly suffered, crucified, dead, and buried,

[3] ut reconciliaret nobis Patrem et hostia esset non tantum pro culpa originis, sed etiam pro omnibus actualibus hominum peccatis.

[3] that he might reconcile the Father to us and be a sacrificial victim not only for the guilt of origin, but also for all the actual sins of men sins.

[4] Idem descendit ad inferos et vere resurrexit tertia die, deinde ascendit ad coelos, ut sedeat at dexteram Patris, et perpetuo regnet et dominetur omnibus creaturis,

[4] The same descended to the infernal regions and truly rose again on the third day, then ascended to the heavens, that he might sit at the right hand of the Father, and may perpetually reign and have dominion over all creatures,

[5] sanctificet credentes in ipsum, misso in corda eorum Spiritu Sancto, qui regat, consoletur ac vivificet eos ac defendat adversus diabolum et vim peccati.

[5] that he may sanctify those believing in him, the Holy Spirit sent into their hearts, who may rule, console and vivify them and defend against the devil and the force of sin.

[6] Idem Christus palam est rediturus, ut iudicet vivos et mortuos etc. iuxta Symbolum Apostolorum.

[6] The same Christ will openly return, to judge the living and the dead etc., according to the Apostles' Creed.

Art. IV. De Iustificatione.

Art. 4. On Justification.

[1] Item docent, quod homines non possint iustificari coram Deo propriis viribus, meritis aut operibus, sed gratis iustificenter propter Christum per fidem,

[1] Likewise they teach that men cannot be justified before God by their own powers, merits, or works, but are justified freely for Christ’s sake through faith,

[2] quum credunt se in gratiam recipi et peccata remitti propter Christum, qui sua morte pro nostris peccatis satisfecit.

[2] when they believe that they are received into grace and that sins are remitted on account of Christ, who by his death made satisfaction for our sins.

[3] Hanc fidem imputat Deus pro iustitia coram ipso, Rom. 3 et 4.

[3] This faith God imputes as righteousness before Himself, Rom. 3 and 4.

Art. V. De Ministerio Ecclesiastico.

Art. 5. On the Ecclesiastical Ministry.

[1] Ut hanc fidem consequamur, institutum est ministerium docendi evangelii et porrigendi sacramenta. Nam per Verbum et sacramenta tamquam per instrumenta donatur Spiritus Sanctus,

[1] In order that we may obtain this faith, the ministry of teaching the Gospel and of proffering the sacraments has been instituted. For through the Word and the sacraments, as through instruments, the Holy Spirit is bestowed,

[2] qui fidem efficit, ubi et quando visum est Deo, in iis, qui audiunt evangelium,

[2] who effects faith, where and when it has seemed good to God, in those who hear the gospel,

[3] scilicet quod Deus non propter nostra merita, sed propter Christum iustificet hos, qui credunt se propter Christum in gratiam recipi.

[3] namely, that God not on account of our merits, but on account of Christ, justifies those who believe that on account of Christ they are received into grace.

[4] Damnant Anabaptistas et alios, qui sentiunt Spiritum Sanctum contingere sine Verbo externo hominibus per ipsorum praeparationes et opera.

[4] They condemn the Anabaptists and others, who hold that the Holy Spirit comes to men without the external Word, through their own preparations and works.

Art. VI. De Nova Obedientia.

ARTICLE 6. On New Obedience.

[1] Item docent, quod fides illa debeat bonos fructus parere, et quod oporteat bona opera mandata a Deo facere propter voluntatem Dei, non ut confidamus per ea opera iustificationem coram Deo mereri.

[1] Likewise they teach that that faith ought to bear good fruits, and that it is necessary to do good works commanded by God on account of the will of God, not that we trust that by those works we merit justification before God.

[2] Nam remission peccatorum et iustificatio fide apprehenditur, sicut testatur et vox Christi Luc. 17, 10: Quum feceritis haec omnia, dicite: Servi inutiles sumus. Idem docent et veteres scriptores ecclesiastici.

[2] For the remission of sins and justification are apprehended by faith, as also the voice of Christ bears witness in Luke 17:10: When you have done all these things, say: We are unprofitable servants. The same also is taught by the ancient ecclesiastical writers.

[3] Ambrosius enim inquit: Hoc constitutum est a Deo, ut, qui credit in Christum, salvus sit sine opere, sola fide gratis accipiens remissionem peccatorum.

[3] For Ambrose says: This has been established by God, that he who believes in Christ is saved without work, by faith alone, freely receiving the remission of sins.

Art. VII. De Ecclesia.

Article 7. On the Church.

[1] Item docent, quod una sancta ecclesia perpetuo mansura sit. Est autem ecclesia congregatio sanctorum, in qua evangelium recte docetur et recte administrantur sacramenta.

[1] Likewise they teach that one holy church will endure perpetually. Moreover, the church is the congregation of saints, in which the gospel is rightly taught and the sacraments are rightly administered.

[2] Et ad veram unitatem ecclesiae satis est consentiere de doctrina evangelii et administratione sacramentorum.

[2] And for the true unity of the church it is sufficient to consent about the doctrine of the gospel and the administration of the sacraments.

[3] Nec necesse est ubique esse similes traditiones humanas, seu ritus aut ceremonias ab hominibus institutas.

[3] Nor is it necessary that everywhere there be similar human traditions, or rites or ceremonies instituted by men.

[4] Sicut inquit Paulus Eph. 4, 5. 6: Una fides, unum baptisma, unus Deus et Pater omnium etc.

[4] As Paul says, Eph. 4, 5. 6: One faith, one baptism, one God and Father of all, etc.

Art. VIII. Quid sit Ecclesia.

Art. 8. What the Church is.

[1] Quamquam ecclesia proprie sit congregatio sanctorum et vere credentium, tamen, quum in hac vita multi hypocritae et malii admixti sint, licet uti sacramentis, quae per malos administrantur, iuxta vocem Christi Math.23,2: Sedent scribae et Pharisaei in cathedra Mosis etc.

[1] Although the church is properly a congregation of saints and truly believing, nevertheless, since in this life many hypocrites and evil men are mingled in, it is permitted to use the sacraments, which are administered by the wicked, according to the voice of Christ Matt.23:2: The scribes and the Pharisees sit on the chair of Moses, etc.

[2] Et sacramenta et Verbum propter ordinationem et mandatum Christi sunt efficacia, etiamsi per malos exhibeantur.

[2] Both the sacraments and the Word, on account of the ordination and mandate of Christ, are efficacious, even if they are administered by the wicked.

[3] Damnant Donatistas et similes, qui negabant licere uti ministerio malorum in ecclesia, et sentibant ministerium malorum inutile et inefficax esse.

[3] They condemn the Donatists and the like, who denied that it is permitted to use the ministry of the wicked in the church, and held the ministry of the wicked to be useless and inefficacious.

Art. IX. De Baptismo.

Art. 9. On Baptism.

[1] De baptismo docent, quod sit necessarius ad salutem,

[1] Concerning baptism they teach that it is necessary for salvation,

[2] quodque per baptismum offeratur gratia Dei, et quod pueri sint baptizandi, qui per baptismum oblati Deo recipiantur in gratiam Dei.

[2] and that through baptism the grace of God is offered, and that children are to be baptized, who through baptism, having been offered to God, are received into the grace of God.

[3] Damnant Anabaptistas, qui improbant baptismum puerorum et affirmant pueros sine baptismo salvos fieri.

[3] They condemn the Anabaptists, who disapprove of the baptism of children and affirm that children are saved without baptism.

Art. X. De Coena Domini.

Art. 10. On the Supper of the Lord.

[1] De coena Domini docent, quod corpus et sanguis Christi vere adsint et distribuantur vescentibus in coena Domini;

[1] On the Lord’s Supper they teach that the body and blood of Christ are truly present and are distributed to those eating in the Lord’s Supper;

[2] et improbant secus docentes.

[2] and they disapprove of those who teach otherwise.

Art. XI. De Confessione.

Article 11. On Confession.

[1] De confessione docent, quod absolutio privata in ecclesiis retinenda sit, quamquam in confessione non sit necessaria omnium delictorum enumeratio.

[1] Concerning confession they teach that private absolution in the churches is to be retained, although in confession the enumeration of all delicts is not necessary.

[2] Est enim impossibilis iuxta Psalmum 19, 13: Delicta quis intelligit?

[2] For it is impossible according to Psalm 19:13: Who understands sins?

Art. XII. De Poenitentia.

Article 12. On Penance.

[1] De poenitentia docent, quod lapsis post baptismum contingere possit remissio peccatorum quocunque tempore, quum convertuntur,

[1] Concerning penitence they teach that for the lapsed after baptism the remission of sins can occur at whatever time, when they are converted,

[2] et quod ecclesia talibus redeuntibus ad poenitantiam absolutionem impertiri debeat.

[2] and that the church ought to impart absolution to such as return to penitence.

[3] Constat autem poenitentia proprie his duabus partibus.

[3] But penance properly consists in these two parts.

[4] Altera est contritio seu terrores incussi conscientiae agnito peccato; altera est fides, quae concipitur ex evangelio seu absolutione,

[4] The one is contrition, or the terrors struck into the conscience upon the sin being recognized; the other is faith, which is conceived from the Gospel or
absolution,

[5] et credit propter Christum remitti peccata, et consolatur conscientiam et ex terroribus liberat.

[5] and believes that on account of Christ sins are remitted, and consoles the conscience and frees from terrors.

[6] Deinde sequi debent bona opera, quae sunt fructus poenitentiae.

[6] Then good works ought to follow, which are the fruits of penitence.

[7] Damnant Anabaptistas, qui negant semel iustificatos posse amittere Spiritum Sanctum;

[7] They condemn the Anabaptists, who deny that those once justified are able to lose the Holy Spirit;

[8] item qui contendunt, quibusdam tantam perfectionem in hac vita contingere, ut peccare non possint.

[8] likewise those who contend that to some in this life so great a perfection befalls that they cannot sin.

[9] Damnantur et Novatiani, qui nolebant absolvere lapsos, post baptismum redeuntes ad poenitentiam.

[9] The Novatians also are condemned, who were unwilling to absolve the lapsed, after baptism returning to penitence.

[10] Reiiciuntur et isti, qui non docent remissionem peccatorum per fidem contingere, sed iubent nos mereri gratiam per satisfactiones nostras.

[10] These also are rejected, who do not teach that the remission of sins
comes about through faith, but bid us to merit grace through
our satisfactions.

Art. XIII. De Usu Sacramentorum.

Art. 13. On the Use of the Sacraments.

[1] De usu sacramentorum docent, quod sacramenta instituta sint, non modo ut sint notae professionis inter homines, sed magis ut sint signa et testimonia voluntatis Dei erga nos,

[1] On the use of the sacraments they teach that the sacraments have been instituted, not only that they be marks of profession among men, but rather that they be signs and testimonies of the will of God toward us,

[2] ad excitandam et confirmandam fidem in his, qui utuntur, proposita. Itaque utendum est sacramentis ita, ut fides accedat, quae credat promissionibus, quae per sacramenta exhibentur et ostenduntur.

[2] set forth to excite and confirm faith in those who use them, Therefore the sacraments must be used in such a way that faith comes alongside, which believes the promises that are exhibited and shown through the sacraments.

[3] Damnant igitur illos, qui docent, quod sacramenta ex opere operato iustificent, nec docent fidem requiri in usu sacramentorum, quae credat remitti peccata.

[3] Therefore they condemn those who teach that the sacraments justify ex opere operato, and do not teach that faith is required in the use of the sacraments, which believes that sins are remitted.

Art. XIV. De Ordine Ecclesiastico.

Art. 14. On the Ecclesiastical Order.

De ordine ecclesiastico docent, quod nemo debeat in ecclesia publice docere aut sacramenta administrare, nisi rite vocatus.

Concerning ecclesiastical order they teach that no one ought in the church to teach publicly or administer the sacraments, unless duly called.

Art. XV. De Ritibus Ecclesiasticis.

Article 15. On Ecclesiastical Rites.

[1] De ritibus ecclesiasticis docent, quod ritus illi servandi sint, qui sine peccato servari possunt et prosunt ad tranquillitatem et bonum ordinem in ecclesia, sicut certae feriae, festa et similia.

[1] Concerning ecclesiastical rites they teach that those rites are to be observed which can be observed without sin and are beneficial to tranquillity and good order in the church, such as certain holy days, feasts, and the like.

[2] De talibus rebus tamen admonetur homines, ne conscientiae onerentur, tamquam talis cultus ad salutem necessarius sit.

[2] Concerning such matters, however, people are admonished, lest consciences be burdened, as though such observance were necessary for salvation.

[3] Admonentur etiam, quod traditiones humanae institutae ad placandum Deum, ad promerendam gratiam et satisfaciendum pro peccatis adversentur evangelio et doctrinae fidei;

[3] They are also admonished, that human traditions instituted for placating God, for meriting grace and for making satisfaction for sins are opposed to the gospel and the doctrine of faith;

[4] quare vota et traditiones de cibis et diebus etc. institutae ad promerendam gratiam et satisfaciendum pro peccatis inutiles sint et contra evangelium.

[4] wherefore vows and traditions concerning foods and days, etc., instituted to merit grace and to make satisfaction for sins are useless and against the gospel.

Art. XVI. De Rebus Civilibus.

Art. 16. On Civil Affairs.

[1] De rebus civilibus docent, quod legitimae ordinationes civiles sint bona opera Dei,

[1] Concerning civil affairs they teach that legitimate civil ordinances are good works of God,

[2] quod Christianis liceat gerere magistratus, exercere iudicia, iudicare res ex imperatoriis et aliis praesentibus legibus, supplicia iure constituere, iure bellare, militare, lege contrahere, tenere proprium, iusiurandum postulantibus magistratibus dare, ducere uxorem, nubere.

[2] that it is permitted to Christians to hold magistracies, to exercise judgments, to adjudicate matters according to imperial and other present laws, to establish punishments by law, to wage war by right, to serve as soldiers, by law to contract, to hold property of one’s own, to give a juratory oath to magistrates who demand it, to take a wife, to marry.

[3] Damnant Anabaptistas, qui interdicunt haec civilia officia Christianis.

[3] They condemn the Anabaptists, who forbid these civil offices to Christians.

[4] Damnant et illos, qui evangelicam perfectionem non collocant in timore Dei et fide, sed in deserendis civilibus officiis, quia evangelium tradit iustitiam aeternam cordis.

[4] They also condemn those who do not place evangelical perfection in the fear of God and faith, but in abandoning civil offices, because the Gospel delivers the eternal justice of the heart.

[5] Interim non dissipat politiam aut oeconomiam, sed maxime postulat conservare tamquam ordinationes Dei et in talibus ordinationibus exercere caritatem.

[5] Meanwhile it does not dissipate the polity or the economy, but most of all
demands to preserve them as ordinances of God, and in such
ordinances to exercise charity.

[6] Itaque necessario debent Christiani obedire magistratibus suis et legibus;

[6] Therefore Christians must necessarily obey their magistrates and laws;

[7] nisi quum iubent peccare, tunc enim magis debent obedire Deo quam hominibus. Act. 5, 29.

[7] unless when they command to sin, then indeed they ought rather to obey God than men. Acts 5, 29.

Art. XVII. De Christi Reditu ad Iudicium.

Art. 17. On the Return of Christ to Judgment.

[1] Item docent, quod Christus apparebit in consummatione mundi ad iudicandum,

[1] Likewise they teach, that Christ will appear at the consummation of the world to judge,

[2] et mortuos omnes resuscitabit, piis et electis dabit vitam aeternam et perpetua gaudia,

[2] and he will resurrect all the dead, to the pious and the elect he will give eternal life and perpetual joys,

[3] impios autem homines ac diabolos condemnabit, ut sine fine crucientur.

[3] but he will condemn impious men and the devils, so that without end they be tormented.

[4] Damnant Anabaptistas, qui sentiunt hominibus damnatis ac diabolis finem poenarum futurum esse.

[4] They condemn the Anabaptists, who think that for condemned men and for the devils there will be an end of punishments.

[5] Damnant et alios, qui nunc spargunt Iudaicas opiniones, quod ante resurrectionem mortuorum pii regnum mundi occupaturi sint, ubique oppressis impiis.

[5] They also condemn others, who now spread Judaic opinions, that before the resurrection of the dead the pious are going to occupy the kingdom of the world, with the impious oppressed everywhere.

Art. XVIII. De Libero Arbitrio.

Art. 18. On Free Will.

[1] De libero arbitrio docent, quod humana voluntas habeat aliquam libertatem ad efficiendam civilem iustitiam et deligendas res rationi subiectas.

[1] On free will they teach that the human will has some freedom for effecting civil justice and for choosing things subject to reason.

[2] Sed non habet vim sine Spiritu Sancto efficiendae iustitiae Dei seu iustitiae spiritualis, quia animalis homo non percipit ea, quae sunt Spiritus Dei, 1 Cor. 2, 14;

[2] But it does not have the power, without the Holy Spirit, for effecting the justice of God or spiritual justice, because the natural man does not perceive the things which are of the Spirit of God, 1 Cor. 2, 14;

[3] sed haec fit in cordibus, quum per Verbum Spiritus Sanctus concipitur.

[3] but this happens in hearts, when through the Word the Holy Spirit
is conceived.

[4] Haec totidem verbis dicit Augustinus lib. III. Hypognosticon: Esse fatemur liberum arbitrium omnibus hominibus, habens quidem iudicium rationis, non per quod sit idoneum in iis, quae ad Deum pertinent, sine Deo aut inchoare aut certe peragere, sed tantum in operibus vitae praesentis, tam bonis quam etiam malis.

[4] Augustine says this in just so many words in book 3 of the Hypognosticon: We confess that free will exists for all human beings, indeed having the judgment of reason, not by which it is suitable in the things that pertain to God, without God either to initiate or certainly to carry through, but only in the works of the present life, both good and also evil.

[5] Bonis dico, quae de bono naturae oriuntur, id est, velle laborare in agro, velle manducare et bibere, velle habere amicum, velle habere indumenta, velle fabricare domum, uxorem velle ducere, pecora nutire, artem discere diversarum rerum bonarum, vel quidquid bonum ad praesentem pertinet vitam.

[5] By good things I mean those which arise from the good of nature, that is, to be willing to labor in the field, to be willing to eat and to drink, to be willing to have a friend, to be willing to have garments, to be willing to build a house, to be willing to take a wife, to nourish cattle, to learn the art of various good things, or whatever good pertains to the present life.

[6] Quae omnia non sine divino gubernaculo subsistunt, imo ex ipso et per ipsum sunt et esse coeperunt.

[6] All these things do not subsist without the divine governance, nay rather, from him and through him they are and began to be.

[7] Malis vero dico, ut est velle idolum colere, velle homicidium etc.

[7] By evils, however, I mean, such as: to will to worship an idol, to will homicide
etc.

[8] Damnant Pelagianos et alios, qui docent, quod sine Spiritu Sancto solis naturae viribus possimus Deum super omnia diligere, item praecepta Dei facere quoad substantiam actuum.

[8] They condemn the Pelagians and others, who teach that without the Holy Spirit, by the powers of nature alone, we are able to love God above all things, likewise to do the precepts of God as to the substance of the acts.

[9] Quamquam enim externa opera aliquo modo efficere natura possit (potest enim continere manus a furto, a caede), tamen interiores motus non potest efficere, ut timorem Dei, fiduciam erga Deum, castitatem, patientiam etc.

[9] For although nature can in some way effect external works (for it can restrain the hands from theft, from slaughter), nevertheless interior motions it cannot effect, such as fear of God, trust toward God, chastity, patience, etc.

Art. XIX. De Causa Peccati.

Art. 19. On the Cause of Sin.

[De Causa peccati docent, quod, tametsi Deus creat et conservat naturam, tamen causa peccati est voluntas malorum, videlicet diaboli et impiorum, quae, non adiuvante Deo, avertit se a Deo, sicut Christus ait Ioh. 8, 44: Quum loquitur mendacium, ex se ipso loquitur.

[On the Cause of sin they teach that, although God creates and preserves nature, nevertheless the cause of sin is the will of the evil, to wit, of the devil and of the impious, which, with God not aiding, turns itself away from God, just as Christ says John 8:44: When he speaks a lie, he speaks from himself.

Art. XX. De Bonis Operibus.

Art. 20. On Good Works.

[1] Falso accusantur nostri, quod bona opera prohibeant.

[1] Our people are falsely accused of prohibiting good works.

[2] Nam scipta eorum, quae exstant de decem praeceptis, et alia simili agrumento testantur, quod utiliter docuerint de monibus vitae generibus et officiis, quae genera vitae, quae opera in qualibet vocatione Deo placeant.

[2] For their writings, which are extant on the Ten Commandments, and others of similar argument, testify that they have usefully taught about morals, the genera (kinds) of life and offices (duties)—which genera of life, which works in whatever vocation are pleasing to God.

[3] De quibus rebus olim parum docebant concionatores, tantum puerilia et non necessaria opera urgebant, ut certas ferias, certa ieiunia, fraternitates, peregrinationes, cultus sanctorum, rosaria, monachatum et simila.

[3] Concerning these matters, in former times the preachers taught too little; they urged only
childish and non-necessary works, such as certain feast-days,
certain fasts, fraternities, peregrinations, the cult of the saints,
rosaries, the monachate, and the like.

[4] Haec adversarii nostri admoniti nunc dediscunt, nec perinde praedicant haec inutilia opera ut olim.

[4] Our adversaries, admonished, now unlearn these things, and they do not preach these unprofitable works to the same extent as formerly.

[5] Praeterea incipiunt fidei mentionem facere, de qua olim mirum erat silentium.

[5] Furthermore they begin to make mention of faith, about which formerly
there was a wondrous silence.

[6] Docent nos non tantum operibus iustificari, sed coniungunt fidem et opera, et dicunt nos fide et operibus iustificare.

[6] They teach us to be justified not only by works, but they conjoin faith and works, and say that we are justified by faith and works.

[7] Quae doctrina tolerabilior est priore, et plus afferre potest consolationis quam vetus ipsorum doctrina.

[7] Which doctrine is more tolerable than the prior, and can bring more consolation than their old doctrine.

[8] Quum igitur doctrina de fide, quam oportet in ecclesia praecipuam esse, tamdiu iacuerit ignota, quemadmodum fateri omnes necesse est, de fidei iustitia altissimum silentium fuisse in concionibus, tantum doctrinam operum verstatm esse in ecclesiis, nostri de fide sic admonuerunt ecclesias:

[8] Since therefore the doctrine concerning faith, which ought to be preeminent in the church, has lain unknown for so long, as all must confess, there has been the loftiest silence about the righteousness of faith in sermons, only the doctrine of works having been handled in the churches, our men thus admonished the churches concerning faith:

[9] Principio, quod opera nostra non possint reconciliare Deum, aut mereri remissionem peccatorum et gratiam et iustificationem, sed hanc tantum fide consequimur, credentes, quod propter christum recipiamur in gratiam, qui solus positus est mediator et propitiatorium, per quem reconcilietur Pater.

[9] In the first place, that our works cannot reconcile God, or merit the remission of sins and grace and justification, but we obtain this only by faith, believing that on account of Christ we are received into grace, who alone has been appointed mediator and propitiatory, through whom the Father is reconciled.

[10] Itaque qui confidit operibus se mereri gratiam, is aspernatur Christi meritum et gratiam, et quaerit sine Christo humanis veribus viam ad Deum, quum Christus de se dixerit Ioh. 14, 6: Ego sum via, veritas et vita.

[10] Therefore he who trusts that by works he merits grace, spurns the merit and grace of Christ, and seeks without Christ by human powers a way to God, since Christ said of himself John 14:6: I am the way, the truth, and the life.

[11] Haec doctina de fide ubique in Paulo tractatur; Eph. 2, 8: Gratia salvi facti estis per fidem, et hoc non ex vobis, Dei donum est, non ex operibus etc.

[11] This doctrine about faith is treated everywhere in Paul; Eph. 2, 8: By grace you have been saved through faith, and this not from yourselves; it is the gift of God, not from works, etc.

[12] Et ne quis cavilletur a nobis novam Pauli interpretationem excogitari, tota haec causa habet testimonia patrum.

[12] And lest anyone cavil that by us a new interpretation of Paul is being devised, this whole cause has the testimonies of the fathers.

[13] Nam Augustinus multis voluminibus defendit gratiam et iustitiam fidei contra merita operum.

[13] For Augustine in many volumes defends grace and the justice of faith against the merits of works.

[14] Et similia docet Ambrosius [Prosper Aquitanus] De vocatione Gentium et alibi. Sic enim inquit De Vocatione Gentium: Vilesceret redemptio sanguinis Christi, nec misericordiae Dei humanorum operum praerogativa succumberet, si iustificatio, quae fit per gratiam, meritis praecedentibus deberetur, ut non munus largientis, sed merces esset operantis.

[14] And similar things Ambrose [Prosper of Aquitaine] teaches On the calling of the Nations and elsewhere. For thus he says in On the Calling of the Nations: It would grow cheap the redemption by the blood of Christ, nor would the mercy of God succumb to the prerogative of human works, if justification, which is made through grace, were owed to preceding merits, so that it would be not the gift of the Giver, but the wage of the worker.

[15] Quamquam autem haec doctrina contemnitur ab imperitis, tamen experiuntur piae ac pavidae conscientiae plurimum eam consolationis afferre, quia conscientiae non possunt reddi tranquillae per ulla opera, sed tantum fide, quum certao statuunt, quod propter Christum habeant placatum Deum,

[15] Although, however, this doctrine is contemned by the unskilled, nevertheless devout and timorous consciences experience that it brings very much consolation, because consciences cannot be rendered tranquil by any works, but only by faith, when they determine with certainty that on account of Christ they have God placated,

[16] quemadmodum Paulus docet Rom. 5,1: Iustificati per fidem, pacem habemus apud Deum.

[16] just as Paul teaches Rom. 5:1: Justified by faith, we have peace with God.

[17] Tota haec doctrina ad illud certamen perterrefactae conscientiae referenda est, nec sine illo certamine intelligi potest.

[17] This whole doctrine must be referred to that contest of the terror‑stricken conscience, nor can it be understood without that contest.

[18] Quare male iudicant de ea re homines imperiti et profani, qui christianam iustitiam nihil esse somniant nisi civiliem et philosophicam iustitiam.

[18] Wherefore men unskilled and profane judge badly about this matter, who dream that christian justice is nothing except civil and philosophical justice.

[19] Olim vexabantur conscientiae doctrina operum, non audiebant ex evangelio consolationem.

[19] Formerly consciences were vexed by the doctrine of works, they did not hear consolation from the gospel.

[20] Quosdam conscientia expulit in desertum, in monasteria, sperantes ibi se gratiam merituros esse per vitam monasticam.

[20] Some were driven by conscience into the desert, into monasteries,
hoping there that they would merit grace for themselves through the monastic life.

[21] Alii alia excogitaverunt opera ad promerendam gratiam et satisfaciendum pro peccatis.

[21] Others devised other works for meriting grace and for making satisfaction for sins.

[22] Ideo magnopere fuit opus hanc doctrinam de fide in Christum tradere et renovare, ne deesset consolatio pavidis conscientiis, sed scirent, fide in Christum apprehendi gratiam et remissionem peccatorum et iustificationem.

[22] Therefore it was greatly needful to deliver and renew this doctrine concerning faith in Christ, lest consolation be lacking to pavid consciences, but that they might know that by faith in Christ grace and the remission of sins and justification are apprehended.

[23] Admonetur etiam homines, quod hic nomen fidei non significet tantum historiae notitiam, qualis est in impiis et diabolo, sed significet fidem, quae credit non tantum historiam, sed etiam effectum historiae, videlicet hunc articulum, remissionem peccatorum, quod videlicet per christum habeamus gratiam, iustitiam et remissionem peccatorum.

[23] People are also admonished that here the name “faith” does not signify only a knowledge of history, such as is in the impious and the devil, but signifies the faith which believes not only the history, but also the effect of the history, namely this article, the remission of sins, that namely through Christ we have grace, righteousness, and remission of sins.

[24] Iam qui scit se per Christum habere propitium Patrem, is vere novit Deum, scit se ei curae esse, invocat eum, denique non est sine Deo, sicut gentes.

[24] Now whoever knows that through Christ he has a propitious Father, he truly knows God, knows that he is under his care, calls upon him, finally, he is not without God, like the Gentiles.

[25] Nam diaboli et impii non possunt hunc articulum credere: remissionem peccatorum. Ideo deum tamquam hostem oderunt, non invocant eum, nihil boni ab eo exspectant.

[25] For devils and the impious cannot believe this article: the remission of sins. Therefore they hate God as an enemy, they do not invoke him, they expect nothing good from him.

[26] Augustinus etiam de fide nomine hoc modo admonet lectorem et docet in Scripturis nomen fidei accipi non pro notia, qualis est in impiis, sed profiducia, quae consolatur et erigit perterrefactas mentes.

[26] Augustine also, concerning the name faith, in this way admonishes the reader and teaches that in the Scriptures the name of faith is taken not for knowledge, such as is in the impious, but for trust/confidence, which consoles and raises up terrified minds.

[27] Praeterea docent nostri, quod necesse sit bona opera facere, non ut confidamus per ea gratiam mereri, sed propter voluntatem Dei.

[27] Moreover, our people teach that it is necessary to do good works, not that we trust to merit grace through them, but on account of the will of God.

[28] Tantum fide apprehenditur remissio peccatorum ac gratia.

[28] Only by faith are the remission of sins and grace apprehended.

[29] Et quia per fidem accipitur Spiritus Sanctus, iam corda renovantur et induunt novos affectus, ut parere bona opera possint.

[29] And because through faith the Holy Spirit is received, now the hearts are renewed and put on new affections, so that they can bring forth good works.

[30] Sic enim ait Ambrosius [De Vocatione Gentium]: Fides bonae voluntatis et iustae actionis genitrix est.

[30] For thus Ambrose says [On the Calling of the Gentiles]: Faith is the genetrix of good will and of just action.

[31] Nam humanae vires sine Spiritu Sancto plenae sunt impiis affectibus et sunt imbeciliores, quam ut bona opera possint efficere coram Deo.

[31] For the human powers, without the Holy Spirit, are full of impious affections and are too feeble to be able to effect good works before God.

[32] Adhaec sunt in potestate diaboli, qui impellit homines ad varia peccata, ad impias opiniones, ad manifesta scelera;

[32] Moreover, they are under the power of the devil, who impels men to various sins, to impious opinions, to manifest crimes;

[33] quemadmodum est videre in philosophis, qui et ipsi conati honeste vivere, tamen id non poturerunt efficere, sed contaminati sunt multis manifestis sceleribus.

[33] just as it is to see in the philosophers, who even they themselves tried to live honorably, nevertheless were not able to effect this, but were contaminated with many manifest crimes.

[34] Talis est imbecillitas hominis, quum est sine fide et sine Spiritu Sancto et tantum humanis viribus se gubernat.

[34] Such is the imbecility of man, when he is without faith and without the Holy Spirit and governs himself only by human powers.

[35] Hinc facile apparet, hanc doctrinam non esse accusandam, quod bona opera prohibeat, sed multo magis laudandam, quod ostendit, quomodo bona opera facere possimus.

[35] Hence it easily appears, that this doctrine is not to be accused, because it prohibits good works, but much more to be lauded, because it shows how we can do good works.

[36] Nam sine fide nullo modo potest humana natura primi aut secundi praecepti opera facere.

[36] For without faith in no way can human nature do the works of the first or second precept.

[37] Sine fide non invocat Deum, a Deo nihil exspectat, non tolerat crucem, sed quaerit humana praesidia, confidit humanis praesidiis.

[37] Without faith he does not invoke God, expects nothing from God, does not tolerate the cross, but seeks human safeguards, confides in human safeguards.

[38] Ita regnant in corde omnes cupiditates et humana consilia, quum abest fides et fiducia erga Deum.

[38] So all desires and human counsels reign in the heart, when
faith and confidence toward God are absent.

[39] Quare et Christus dixit: Sine me nihil potestis facere, Ioh. 15,5.

[39] Wherefore also Christ said: Without me you can do nothing, John
15:5.

[40] Et ecclesia canit: Sine tuo numine nihil est in homine, nihil est innoxium.

[40] And the church sings: Without your numen nothing is in man, nothing is innocuous.

Art. XXI. De Cultu Sanctorum.

Art. 21. On the Cult of the Saints.

[1] De cultu sanctorum docent, quod memoria sanctorum proponi potest, ut imitemur fidem eorum et bona opera iuxta voacationem, ut Caesare imitari potest exemplum Davidis in bello gerendo ad depellendos Turcas a patria.

[1] On the cult of the saints they teach that the memory of the saints can be set forth, so that we may imitate their faith and good works according to our vocation, as Caesar can imitate the example of David in conducting war to drive the Turks from the fatherland.

[2] Nam uterque rex ist. Sed Scriptura non docet invocare sanctos, seu petere auxilium a sanctis, quia unum Christum nobis proponit mediatorem, propitiatorium, pontificem et intercessorem.

[2] For each is a king. But Scripture does not teach to invoke the saints, or to seek help from the saints, because it sets forth to us one Christ as mediator, propitiator, pontiff, and intercessor.

[3] Hic invocandus est, et promisit se exauditurum esse preces nostras, et hunc cultum maxime probat, videlicet ut invocetur in omnibus afflictionibus.

[3] He is to be invoked, and he promised that he would hearken to our prayers, and he most approves this cult, namely that he be invoked in all afflictions.

[4] 1 Ioh. 2, 1: Si quis peccat, habemus adovcatum apud Deum etc.

[4] 1 John 2, 1: If anyone sins, we have an advocate with God, etc.

Art. XXII. De Utraque Specie.

Art. 22. On Both Kinds.

[1] Laicis datur utraque species sacramenti in coena Domini, quia hic mos habet mandatum Domini Matth. 26, 27: Bibet ex hoc omnes.

[1] To the laity both species of the sacrament are given in the Lord’s Supper, because this custom has the mandate of the Lord, Matth. 26, 27: “Drink from this, all.”

[2] Ubi manifeste praecepit Christus de poculo, ut omnes bibant.

[2] Where Christ manifestly commanded concerning the cup, that all should drink.

[3] Ut ne quis possit cavillari, quod hoc ad sacerdotes tantum pertineat, Paulus ad Corinthos 11, 26 exemplum recitat, in quo apparet totam ecclesiam utraque specie usam esse.

[3] So that no one can cavil that this pertains only to priests, Paul to the Corinthians 11:26 recites an example, in which it appears that the whole church has used both species.

[4] Et diu mansit hic mos in ecclesia, nec constat, quando aut quo auctore mutatus sit, tametsi Cardinalis Cusanus recitet, quando sit approbatus.

[4] And this custom long remained in the church, nor is it established when, or by what author, it was changed, although Cardinal Cusanus recounts when it was approved.

[5] Cyprianus aliquot locis testatur populo sanguinem datum esse.

[5] Cyprian in several places testifies that blood was given to the people.

[6] Idem testatur Hieronymus, qui ait: Sacerdotes eucharistiae ministrant et sanguinem Christi populis dividunt.

[6] The same Jerome attests, who says: The priests minister the eucharist and divide the blood of Christ to the peoples.

[7] Imo Gelasius Papa mandat, ne dividatur sacramentum, dist. 2 De Consecrat., cap. Comperimus [Gelasius: "Comperimus autem, quod quidam sumpta tantummodo corporis sacri portione a calice sacrati cruoris abstineant; qui procul dubio aut integra sacramenta percipiant, aut ab integris arceantur, quia divisio unius eiusdemque mysterii sine grandi sacrilegio non potest provenire"].

[7] Indeed Pope Gelasius commands that the sacrament not be divided, dist. 2 De Consecrat., cap. Comperimus [Gelasius: "But we have learned that certain persons, having taken only a portion of the holy body, abstain from the chalice of the consecrated blood; who, without doubt, either let them receive the sacraments entire, or be barred from the entire, because the division of one and the same mystery cannot come about without great sacrilege"].

[8] Tantum consuetudo non ita vetus aliud habet.

[8] Only a not-so-old custom has it otherwise.

[9] Constat autem, quod consuetudo contra mandata Dei introducta non sit probanda, ut testantur canones, dist. 8., cap. Veritate, cum sequentibus.

[9] It is agreed, moreover, that a custom introduced against the mandates of God is not to be approved, as the canons bear witness, Dist. 8, chap. “Truth,” with the following.

[10] Haec vero consuetudo non solum contra Scripturam, sed etiam contra veteres canones et exemplum ecclesiae recepta est.

[10] But this custom has been received not only against Scripture, but also against the ancient canons and the example of the church.

[11] Quare si qui maluerunt utraque specie sacramenti uti, non fuerunt cogendi, ut aliter facerent cum offensione conscientiae.

[11] Wherefore, if any preferred to use both species of the sacrament, they were not to be compelled, that they do otherwise with offense of conscience.

[12] Et quia divisio sacramenti non convenit cum institutione Christi, solet apud nos omitti processio, quae hactenus fieri solita est.

[12] And because the division of the sacrament does not agree with the institution of Christ, the procession, which has hitherto been accustomed to be done, is wont among us to be omitted.

Art. XXIII. De Coniugio Sacerdotum.

Article 23. On the Marriage of Priests.

[1] Publica querela fuit de exemplis sacerdotum, qui non continebant.

[1] There was a public complaint about the examples of the priests, who were not continent.

[2] Quam ob causam et Pius Papa dixisse fertur, fuisse aliquas causas, cur ademptum sit sacerdotibus coniugium, sed multo maiores esse causas, cur reddi debeat. Sic enim scribit Platina [Platina, Vita Pii II.; "Sacerdotibus magna ratione sublatas nuptias maiori restituendas videri"].

[2] For which cause also Pope Pius is said to have declared that there were some causes why marriage was taken away from the priests, but that there are much greater causes why it ought to be returned. Thus, indeed, Platina writes [Platina, Life of Pius 2; "To priests, the nuptials removed with great reason seem to be to be restored by a greater (reason)"].

[3] Quum igitur sacerdotes apud nos publica illa scandala vitare vellent, duxuerunt uxores, ac docuerunt, quod liceat ipsis contrahere matrimonium.

[3] Therefore, when the priests among us wished to avoid those public scandals,
they took wives, and taught that it is lawful for them to contract matrimony.

[4] Primum, quia Paulus dicit 1 Cor. 7, 2. 9: Unusquisque habeat uxorem suam propter fornicationem. Item: Melius est nubere, quam uri.

[4] First, because Paul says, 1 Cor. 7, 2. 9: Let each have his own wife on account of fornication. Likewise: It is better to marry than to burn.

[5] Secundo, Christus inquit Matth. 19, 12: Non omnes capiunt verbum hoc; ubi docet non omnes homines ad coelibatum idoneos esse, quia Deus creavit hominem ad procreationem, Gen. 1, 28.

[5] Secondly, Christ says Matt. 19, 12: Not all grasp this word; where he teaches that not all men are fit for celibacy, because God created man for procreation, Gen. 1, 28.

[6] Nec est humanae potestatis, sine singulari dono et opere Dei creationem mutare.

[6] Nor is it of human power, without the singular gift and operation of God, to change creation.

[7] Igitur qui non sunt idonei ad coelibatum, debent contrahere matrimonium.

[7] Therefore, those who are not suitable for celibacy ought to contract matrimony.

[8] Nam mandatum Dei et ordinationem Dei nulla lex humana, nullum votum tollere potest.

[8] For the mandate of God and the ordination of God no human law, no vow can take away.

[9] Ex his causis docent sacerdotes sibi licere uxores ducere.

[9] From these causes the priests teach that it is licit for them to take wives.

[10] Constat etiam in ecclesia veteri sacerdotes fuisse maritos.

[10] It is also established that in the ancient church priests were husbands.

[11] Nam et Paulus ait 1 Tim. 3, 2 Episcopum eligendum esse, qui sit maritus.

[11] For Paul also says in 1 Timothy 3:2 that a bishop ought to be chosen who is
married.

[12] Et in Germania primum ante annos quadringentos sacerdotoes vi coacti sunt ad coelibatum, qui quidem adeo adversati sunt, ut archiepiscopus Moguntinus, publicaturus edictum Romani pontificis de ea re, paene ab iratis sacerdotibus per tumultum oppressus sit.

[12] And in Germany first, four hundred years ago, priests were by force
compelled to celibacy, who indeed opposed so greatly, that
the archbishop of Mainz, about to publish the edict of the Roman pontiff
concerning that matter, was nearly overpowered by the angry priests in a tumult.

[13] Et res gesta est tam inciviliter, ut non solum in posterum coniugia prohiberentur, sed etiam praesentia, contra omnia iura divina et humana, contra ipsos etiam canones, factos non solum a pontificibus, sed a laudatissimis synodis, distraherentur.

[13] And the matter was conducted so incivilly, that not only for the future were marriages prohibited, but even those present, against all divine and human laws, against the canons themselves, made not only by pontiffs but by most-lauded synods, were torn asunder.

[14] Et quum senescente mundo paulatim natura humana fiat imbecillior, convenit prospicere, ne plura vitia serpant in Germaniam.

[14] And when, as the world grows old, human nature gradually becomes weaker, it is fitting to provide, lest more vices creep into Germany.

[15] Porro Deus instituit coniugium, ut esset remedium humanae infirmitatis.

[15] Moreover God instituted marriage, that it might be a remedy for human infirmity.

[16] Ipsi canones veterem rigorem interdum posterioribus temporibus propter imbecillitatem hominum laxandum esse dicunt, quod optandum est, ut fiat et in hoc negotio.

[16] The canons themselves say that the ancient rigor must sometimes be relaxed in later times on account of the weakness of men, which is to be wished, that it may be done in this matter as well.

[17] Ac videntur ecclesiis aliquando defuturi pastores, si diutius prohibeatur coniugium.

[17] And the churches seem at some time likely to be lacking pastors, if for a longer time marriage is prohibited.

[18] Quum autem exstet mandatum Dei, quum mos ecclesiae notus sit, quum impurus coelibatus plurima pariat scandala, adulteria et alia scelera digna animadversione boni magistratus: tamen mirum est nulla in re maiorem exerceri saevitiam quam adversus coniugium sacerdotum.

[18] Since, moreover, the mandate of God exists, since the custom of the church is known, since impure celibacy begets very many scandals, adulteries and other crimes worthy of the animadversion of a good magistrate: nevertheless it is a wonder that in no matter is greater savagery exercised than against the marriage of priests.

[19] Deus praecipit honore afficere coniugium.

[19] God commands to treat marriage with honor.

[20] Leges in omnibus rebus publicis bene constitutis, etiam apud ethnicos, maximis honoribus ornaverunt.

[20] The laws in all well-constituted republics, even among
the ethnics, have adorned it with the greatest honors.

[21] At nunc capitalibus poenis excruciantur, et quidem sacerdotes, contra canonum voluntatem, nullam aliam ob causam nisi propter coniugium.

[21] But now they are excruciated with capital punishments, and indeed priests, against the will of the canons, for no other cause except on account of marriage.

[22] Paulus vocat doctrinam daemoniorum, quae prohibet coniugium, 1 Tim. 44, 1 sqq.

[22] Paul calls a doctrine of demons, which forbids marriage,
1 Tim. 4:1 ff.

[23] Id facile nunc intelligi potest, quum talibus suppliciis prohibitio coniugii defenditur.

[23] This can now easily be understood, since with such punishments the prohibition of marriage is defended.

[24] Sicut autem nulla lex humana potest mandatum Dei tollere, ita nec votum potest tollere mandatum Dei.

[24] Just as, however, no human law can remove the mandate of God, so neither can a vow remove the mandate of God.

[25] Proinde etiam Cyprianus suadet, ut mulieres nubant, quae non servant promissam castitatem. Verba eius sunt haec, Lib. 1, epist.

[25] Accordingly also Cyprian counsels that women should marry, who do not keep the promised chastity. His words are these, Book 1, epistle.

11: Si autem perseverare nolunt aut non possunt, melius est, ut nubant, quam ut in ignem deliciis suis cadant; certe nullum fratribus aut sororibus scandalum faciant.

11: But if they do not wish to persevere or are not able, it is better that they marry, than that they fall into the fire through their delights; certainly let them cause no scandal to the brothers or the sisters.

[26] Et aequitate quadam utuntur ipsi canones erga hos, qui ante iustam aetatem voverunt, quomodo fere hactenus fieri consuevit.

[26] And the canons themselves employ a certain equity toward those who, before the proper age, have vowed, as has for the most part been the practice hitherto.

Art. XXIV. De Missa.

Art. 24. On the Mass.

[1] Falso accusantur ecclesiae nostrae, quod missam aboleant. Retinetur enim missa apud nos et summa reverentia celebratur.

[1] Falsely are our churches accused, that they abolish the Mass. For the Mass is retained among us and is celebrated with the highest reverence.

[2] Servantur et usitate ceremoniae fere omnes, praeterquam quod Latinis cantionibus admiscentur alicubi Germanicae, quae additae sunt ad docendum populum.

[2] Nearly all the ceremonies are also kept and customarily observed, except that to Latin chants there are in some places admixed German ones, which have been added for teaching the people.

[3] Nam ad hoc unum opus est ceremoniis, ut doceant imperitos.

[3] For to this one purpose ceremonies are necessary: that they may teach the unlearned.

[4] Et non modo Paulus 1 Cor. 14, 2 sq. praecipit uti lingua intellecta populo in ecclesia, sed etiam ita consitutum est humano iure.

[4] And not only does Paul, 1 Corinthians 14:2 ff., command to use a language understood by the people in the church, but it has also been so established by human law.

[5] Assuevit populus, ut una utantur sacramento, si qui sunt idonei; id quoque auget reverentiam ac religionem publicarum ceremoniarum.

[5] The people has become accustomed that they together make use of the sacrament, if there are any who are fit; this too increases the reverence and the religion of public ceremonies.

[6] Nulli enim admittuntur, nisi antea explorati.

[6] For no one is admitted, unless previously examined.

[7] Admonetur etiam homines de dignitate et usu sacramenti, quantam consolationem afferat pavidis conscientiis, ut discant Deo credere et omnia bona a Deo exspectare et petere.

[7] People are also admonished about the dignity and use of the sacrament, how much consolation it brings to timid consciences, that they may learn to believe God and to expect and ask all good things from God.

[8] Hic cultus delectat Deum, talis usus sacramenti alit peitatem erga Deum.

[8] This worship delights God, such a use of the sacrament nourishes piety toward God.

[9] Itaque non videntur apud adversarios missae maiore religione fieri quam apud nos.

[9] Therefore the Masses do not seem among the adversaries to be made with greater religion
than among us.

[10] Constat autem hanc quoque publicam et longe maximam querelam omnium bonorum virorum diu fuisse, quod missae turpiter profanarentur, collatae ad quaestum.

[10] It is agreed, moreover, that this too—the public and by far the greatest complaint of all good men—long existed, namely that the Masses were shamefully profaned, turned to profit.

[11] Neque enim obscurum est, quam late pateat hic abusus in omnibus templis, a qualibus celebrentur missae tantum propter mercedem aut stipendium, quam multi contra interdictum canonum celebrent.

[11] For it is not obscure how widely this abuse extends in all temples, by what sorts of people Masses are celebrated only on account of hire or stipend, and how many celebrate contrary to the interdict of the canons.

[12] Paulus autem graviter minatur his, qui indigne tractant eucharistiam, quum ait 1 Cor. 11, 27: Qui ederit panem hunc, aut biberit calicem Domini indigne, reus erit corporis et sanguinis Domini.

[12] But Paul gravely threatens those who treat the eucharist unworthily, when he says 1 Cor. 11, 27: Whoever shall eat this bread, or drink the cup of the Lord unworthily, will be guilty of the body and blood of the Lord.

[13] Itaque quum apud nos admonerentur sacerdotes de hoc peccato, desierunt apud nos privatae missae, quum fere nullae privatae missae nisi quaestus causa fierent.

[13] Therefore, when among us the priests were admonished concerning this sin, private masses ceased among us, since almost no private masses were celebrated except for the sake of gain.

[14] Neque ignoraverunt hos abusus episcopi; qui si correxissent eos in tempore, minus nunc esset dissensionum.

[14] Nor were the bishops unaware of these abuses; if they had corrected them in time, there would now be fewer dissensions.

[15] Antea sua dissimulatione multa vitia passi sunt in ecclesiam serpere.

[15] Previously, by their own dissimulation, they suffered many vices into the church to creep.

[16] Nunc sero incipiunt queri de calamitatibus ecclesiae, quum hic tumultus non aliunde sumserit occasionem quam ex illis abusibus, qui tam manifesti erant, ut tolerari amplius non possent.

[16] Now late they begin to complain of the calamities of the church, since this
tumult has taken its occasion from nowhere else than from those abuses,
which were so manifest that they could no longer be tolerated.

[17] Magnae dissensiones de missa, de sacramento exstiterunt.

[17] Great dissensions arose about the Mass, about the Sacrament.

[18] Fortasse dat poenas orbis tam diuturnae profanationis missarum, quam in ecclesiis tot saeculis toleraverunt isti, qui emendare et poterant et debebant.

[18] Perhaps the world pays the penalties for the so long‑continued profanation of the Masses,
which in the churches for so many centuries were tolerated by those who both could and
ought to have amended it.

[19] Nam in Decalogo, Ex. 20, 7, scriptum est: Qui Dei nomine abutitur, non erit impunitus.

[19] For in the Decalogue, Ex. 20, 7, it is written: Whoever abuses the name of God will not be unpunished.

[20] Et ab intitio mundi nulla res divina ita videtur unquam ad quaestum collata fuisse ut missa.

[20] And from the beginning of the world no divine thing seems ever to have been so applied to profit as the Mass.

[21] Accessit opinio, quae auxit privatas missas in infinitum, videlicet quod Christus sua passione satisfecerit pro peccato originis, et instituerit missam, in qua fieret oblatio pro quotidianis delictis, moratalibus et venialibus.

[21] An opinion was added, which augmented private masses ad infinitum, namely that Christ by his Passion satisfied for original sin, and instituted the Mass, in which an oblation would be made for quotidian delicts, mortal and venial.

[22] Hinc manavit publica opinio, quod missa sit opus delens peccata vivorum et mortuorum ex opere operato.

[22] Hence there emanated the public opinion that the mass is a work obliterating sins of the living and the dead by the work worked.

[23] Hic coeptum est disputari, utrum una missa dicta pro pluribus tantumdem valeat, quantum singulae pro singulis. Haec disputatio peperit istam infinitam multitudinem missarum.

[23] Here it began to be disputed, whether one Mass said for many may avail as much as individual ones for individuals. This disputation engendered that infinite multitude of Masses.

[24] De his opinionibus nostri admonuerunt, quod dissentiant a Scripturis Sanctis et laedant gloriam passionis Christi.

[24] Concerning these opinions, our people admonished that they dissent from the Holy Scriptures and injure the glory of the passion of Christ.

[25] Nam passio Christi fuit oblatio et satisfactio non solum pro culpa originis, sed etiam pro omnibus reliquis peccatis,

[25] For the passion of Christ was an oblation and satisfaction not only for the guilt of origin, but also for all the remaining sins,

[26] ut ad Hebraeos, 10, 10, scriptum est: Sanctificati sumus per oblationem Iseu Christi semel.

[26] as it is written to the Hebrews, 10, 10: We have been sanctified through the oblation of Jesus Christ once.

[27] Item 10, 14,: Una oblatione comsummavit in perpetuum sanctificatos.

[27] Likewise 10, 14,: With one oblation he consummated in perpetuity the sanctified.

[28] Item Scriptura docet nos coram Deo iustificari per fidem in Christum, quum credimus, nobis remitti peccata propter Christum.

[28] Likewise Scripture teaches that we are justified before God through faith in Christ, when we believe that our sins are remitted to us on account of Christ.

[29] Iam si missa delet peccata vivorum et mortuorum ex opere operato, contingit iustificatio ex opere missarum, non ex fide, quod Scriptura non patitur.

[29] Now if the mass deletes the sins of the living and the dead ex opere operato, it follows that justification is from the work of the masses, not from faith, which Scripture does not permit.

[30] Sed Christus iubet facere in sui memoriam, Luc. 22, 19. Quare missa instituta est, ut fides in iis, qui utuntur sacramento, recordetur, quae beneficia accipiat per Christum, et erigat et consoletur pavidam conscientiam.

[30] But Christ commands that it be done in his remembrance, Luke 22:19. Wherefore
the Mass was instituted, that faith in those who use the sacrament
may remember what benefits it receives through Christ, and may raise up and
console the fearful conscience.

[31] Nam id est meminisse Christi, beneficia meminisse ac sentire, quod vere exhibeantur nobis.

[31] For this is to remember Christ: to remember the benefits and to feel, that they are truly exhibited to us.

[32] Nec satis est historiam recordari, quia hanc etiam Iudaei et impii recordari possunt.

[32] Nor is it enough to recall the history, because even the Jews and the impious can recall this.

[33] Est igitur ad hoc facienda missa, ut ibi porrigatur sacramentum his, quibus opus est consolatione, sicut Ambrosius ait: Quia semper pecco, semper debeo accipere medicinam.

[33] Therefore the Mass is to be made for this purpose, that there the sacrament be proffered to those who have need of consolation, as Ambrose says: Because I always sin, I always ought to receive the medicine.

[34] Quum autem missa sit talis communicatio sacramenti, servatur apud nos una communis missa singulis feriis atque aliis etiam diebus, si qui sacramento velint uti, ubi porrigitur sacramentum his, qui petunt.

[34] But since the mass is such a communication of the sacrament, there is kept among us one common mass on each weekday and also on other days, if any should wish to use the sacrament, where the sacrament is proffered to those who ask.

[35] Neque hic mos in ecclesia novus est. Nam veteres ante Gregorium non faciunt mentionem privatae missae; de communi missa plurimum loquuntur.

[35] Nor is this custom in the church new. For the ancients before Gregory make no mention of a private mass; about the common mass they speak very much.

[36] Chrysostomus ait: Sacerdotum quotidie stare ad altare et alios ad communionem accersere, alios arcere.

[36] Chrysostom says: that priests daily stand at the altar and summon some
to communion, others they keep back.

[37] Et ex canonibus veteribus apparet unum aliquem celebrasse missam, a quo reliqui presbyteri et diaconi sumpserunt corpus Domini.

[37] And from the ancient canons it appears that a single person celebrated the mass, from whom the other presbyters and deacons received the body of the Lord.

[38] Sic enim sonant verba canonis Nicaeni: Accipiant diaconi secundum ordinem post presbyteros ab episcopo vel a presbytero sacram communionem.

[38] For thus the words of the Nicene canon sound: Let the deacons receive according to order, after the presbyters, the sacred communion from the bishop or from a presbyter.

[39] Et Paulus 1 Cor. 11, 33, de communione iubet, ut alii alios exspectent, ut fiat communis participatio.

[39] And Paul, 1 Corinthians 11:33, about communion, orders that they wait for one another, so that there may be a common participation.

[40] Postquam igitur missa apud nos habet exemplum ecclesiae, ex Scriptura et patribus, confidimus improbari eam non posse, maxime quum publicae ceremoniae magna ex parte similies usitatis serventur. Tantum numerus missarum est dissimiilis, quem propter maximos et manifestos abusus certe moderari prodesset.

[40] After, therefore, the Mass among us has the example of the Church, from Scripture and the Fathers, we are confident it cannot be disapproved, especially since the public ceremonies, for the most part similar to those customary, are observed. Only the number of Masses is dissimilar, which, on account of the greatest and manifest abuses, it would certainly be profitable to moderate.

[41] Nam olim etiam in ecclesiis frequentissimis non fiebat quotidie missa, ut testatur Historia Triparita, lib. 9, c. 38: Rursus autem in Alexandria quarta et sexta feria Scripturae leguntur easque doctores interpretantur, et omnia fiunt praeter solemnem oblationis morem.

[41] For formerly even in the most frequented churches a mass was not held daily, as the Tripartite History, book 9, chapter 38, bears witness: Moreover, in Alexandria on the fourth and sixth weekday the Scriptures are read and the teachers interpret them, and everything is done except the solemn rite of the oblation.

Art. XXV. De Confessione.

Art. 25. On Confession.

[1] Confessio in ecclesiis apud nos non est abolita. Non enim solet porrigi corpus Domini nisi antea exploratis et absolutis.

[1] Confession in the churches among us has not been abolished. For the body of the Lord is not usually proffered unless beforehand they have been examined and absolved.

[2] Et docetur populus diligentissime de fide absolutionis, de qua ante haec tempora magnum erat silentium.

[2] And the people are taught most diligently about the faith of absolution, about which before these times there was great silence.

[3] Docetur homines, ut absolutionem plurimi faciant, quia sit vox Dei et mandato Dei pronuntietur.

[3] People are taught to hold absolution in the highest esteem, because it is the voice of God and is pronounced by the mandate of God.

[4] Ornatur potestas clavium et commemoratur, quantam consolationem afferat perterrefactis conscientiis et quod requirat Deus fidem, ut illi absolutioni tamquam voci de coelo sonanti credamus, et quod illa fides in Christum vere consequatur et accipiat remissionem peccatorum.

[4] The power of the keys is adorned, and it is commemorated how great a consolation it brings to terrified consciences, and that God requires faith, that we may believe that absolution as if to a voice sounding from heaven, and that that faith in Christ truly obtains and receives the remission of sins.

[5] Antea immodice extollebanatur staisfactiones; fidei vero et meriti Christi ac iustitiae fidei nulla fiebat mentio. Quare in hac parte minime sunt culpandae ecclesiae nostrae.

[5] Previously satisfactions were immoderately exalted; but of faith and the merit of Christ and the righteousness of faith no mention was made. Wherefore in this part our churches are by no means to be blamed.

[6] Nam hoc etiam adversarii tribuere nobis coguntur, quod doctrina de poenitentia diligentissime a nostris tractata ac patefacta sit.

[6] For this also our adversaries are compelled to grant to us, that the doctrine concerning repentance has been most diligently treated and laid open by our people.

[7] Sed de confessione docent, quod enumeratio delictorum non sit necessaria, nec sint onerandae conscientiae cura enumerandi omnia delicat, qui impossibile est omnia delicta recitare, ut testatur Psalmus 19, 13: Delicta quis intelligit?

[7] But concerning confession they teach that the enumeration of sins is not necessary, nor are consciences to be burdened with the care of enumerating all sins, since it is impossible to recite all sins, as Psalm 19:13 attests: “Who understands sins?”

[8] Item Ieremias 17, 9: Pravum est cor hominis et inscrutabile.

[8] Likewise Jeremiah 17, 9: The heart of man is depraved and inscrutable.

[9] Quodsi nulla peccata nisi recitata remitterentur, nunquam acquiescere conscientiae possent, quia plurima peccata neque vident, neque meminisse possunt.

[9] But if no sins were remitted unless recited, consciences could never acquiesce, because very many sins they neither see, nor can remember.

[10] Testantur et veteres scriptores enumerationem non esse necessariam.

[10] Ancient writers also testify that enumeration is not necessary.

[11] Nam in decretis citatur Chrysostomus, qui sic ait: Non tibi dico, ut te prodas in publicum, neque apud alios te accuses; sed obedire te volo prophetae dicenti: Revela ante Deum viam tuam. Ergo tua confitere peccata apud Deum, verum iudicem, cum oratione. Delicata tua pronuncia non lingua, sed conscientiae tuae memoria etc.

[11] For in the decrees Chrysostom is cited, who thus says: I do not tell you to expose yourself in public, nor to accuse yourself before others; but I want you to obey the prophet saying: Reveal your way before God. Therefore confess your sins before God, the true judge, with prayer. Declare your delicts not by the tongue, but by the memory of your conscience etc.

[12] Et glossa De Poenitentia, dist. 5, cap. Consideret, fatetur humani iuris esse confessionem.

[12] And the Gloss on De Penance, dist. 5, chap. Consideret, acknowledges that confession is of human law.

[13] Verum confessio cum propter maximum absolutionis beneficium tum propter alias conscientiarum utilitates apud nos retinetur.

[13] But confession is retained among us both on account of the greatest benefit of absolution and on account of other utilities of consciences.

Art. XXVI. De Discrimine Ciborum.

ARTICLE 26. On the Distinction of Foods.

[1] Publica persuasio fuit non tantum vulgi, sed etiam docentium in ecclesiis, quod discrimina ciborum et similes traditiones humanae sint opera utilia ad promerendam gratiam et satisfactoria pro peccatis.

[1] The public persuasion was not only of the common people, but also of those teaching in the churches, that the distinctions of foods and similar human traditions are works useful for meriting grace and satisfactory for sins.

[2] Et quod sic senserit mundus, apparet ex eo, quia quotidie instituebantur novae ceremoniae, novi ordines, novae feriae, nova ieiunia, et doctores in templis exigebant haec opera tamquam necessarium cultum ad promerendam gratiam, et vehementer terrebant conscientias, si quid omitterent.

[2] And that the world thus thought, appears from this, that every day new ceremonies were instituted, new orders, new feast-days, new fasts, and the doctors in the temples exacted these works as necessary worship to merit grace, and they vehemently terrified consciences, if they should omit anything.

[3] Ex hac persuasione de traditionibus multa incommoda in ecclesia secuta sunt.

[3] From this persuasion concerning traditions, many incommodities in the church ensued.

[4] Primo obscurata est doctrina de gratia et iustitia fidei, quae est praecipua pars evangelii, et quam maxime oportet exstare et eminere in ecclesia, ut meritum Christi bene cognoscatur et fides, quae credit remitti peccata propter Christum, longe supra opera collocetur.

[4] First, the doctrine concerning grace and the righteousness of faith, which is the chief part of the gospel, and which most of all ought to stand forth and be eminent in the church, so that the merit of Christ may be well known and faith, which believes that sins are remitted on account of Christ, may be placed far above works.

[5] Quare et Paulus in hunc locum maxime incumbit, legem et traditiones humanas removet, ut ostendat iustiaiam Christianam aliud quiddam esse quam huiusmodi opera, videlicet fidem, quae credit peccata gratis remitti propter Christum.

[5] Therefore Paul too presses especially upon this passage, removes the law and human traditions, in order to show that Christian righteousness is something other than works of this kind, namely faith, which believes that sins are remitted gratis on account of Christ.

[6] At haec doctrina Pauli paene tota oppressa est per traditiones, quae pepererunt opinionem, quod per discrimina ciborum et similes cultus oporteat mereri gratiam et iustitiam.

[6] But this doctrine of Paul has been almost entirely suppressed by traditions, which have engendered the opinion that through distinctions of foods and similar observances one ought to merit grace and righteousness.

[7] In poenitentia nulla mentio fiebat de fide, tantum haec opera satisfactoria proponebantur; in his videbatur poenitentia tota consistere.

[7] In penitence no mention was made of faith, only these works of satisfaction were proposed; in these the whole of penitence seemed to consist.

[8] Secundo hae traditiones obscuraverunt praecepta Dei, quia traditiones longe praeferebantur praeceptis Dei. Christianismus totus putabatur esse observatio certarum feriarum, rituum, ieiuniorum, vestitus.

[8] Secondly, these traditions obscured the precepts of God, because the traditions were far preferred to the precepts of God. Christianity was wholly thought to be the observance of certain feast-days, rites, fasts, vesture.

[9] Hae observationes erant in possessione honestissimi tituli, quod essent vita spiritualis et vita perfects.

[9] These observances were in possession of the most honorable title, that they were the spiritual life and the perfect life.

[10] Interim mandata Dei iuxta vocationem nullam laudem habebant, quod paterfamilias educabat sobolem, quod mater pariebat, quod princeps regebat rempublicam. Haec putabantur esse opera mundana et imperfecta et longe deteriora illis splendidis observationibus.

[10] Meanwhile the mandates of God according to vocation had no praise, that the paterfamilias brought up offspring, that the mother gave birth, that the prince ruled the republic. These were thought to be worldly and imperfect works and far inferior to those splendid observances.

[11] Et hic error valde cruciavit pias conscientias, quae dolebant se teneri imperfecto vitae genere, in coniugio, in magistratibus aut aliis functionibus civilibus, mirabantur monachos et similes, et falso putabant illorum observationes Deo gratiores esse.

[11] And this error greatly tormented pious consciences, which grieved that they were held in an imperfect kind of life, in marriage, in magistracies or other civil functions, they marveled at monks and those like them, and falsely thought that their observances were more pleasing to God.

[12] Tertio traditiones attulerunt magna pericula conscientiis, quia impossibile erat omnes traditiones servare, et tamen homines arbitrabantur has observationes necessarios esse cultus.

[12] Thirdly the traditions brought great perils to consciences, because it was impossible to keep all the traditions, and yet men thought these observations to be necessary acts of worship.

[13] Gerson scribit multos incidisse in desperationem, quosdam etiam sibi mortem conscivisse, quia senserant se non posse satisfacere traditionibus, et interim consolationem nullam de iustitia fidei et de gratia audierant.

[13] Gerson writes that many have fallen into desperation, some had even taken their own lives, because they had perceived that they could not satisfy the traditions, and meanwhile had heard no consolation about the righteousness of faith and about grace.

[14] Videmus summistas et theologos colligere traditiones et quaerere "epieikeias", ut levent conscientias; non satis tamen expediunt, sed interdum magis iniiciunt laqueos conscientiis.

[14] We see Summists and theologians collecting traditions and
seeking "epieikeias," to lighten consciences; yet they do not
sufficiently disentangle them, but sometimes rather cast snares upon consciences.

[15] Et in colligendis traditionibus ita fuerunt occupatae scholae et conciones, ut non vacaverit attingere Scripturam et quaerere utiliorem doctrinam de fide, de cruce, de spe, de dignitate civilium rerum, de consolatione conscientiarum in arduis tentationibus.

[15] And in collecting traditions the schools and sermons were so occupied that there was no leisure to touch Scripture and to seek a more useful doctrine concerning faith, concerning the cross, concerning hope, concerning the dignity of civil affairs, concerning the consolation of consciences in arduous temptations.

[16] Itaque Gerson et alii quidam theologi graviter questi sunt se his rixis traditionum impediri, quominus versari possent in meliore genere doctrinae.

[16] Therefore Gerson and certain other theologians complained gravely that they were hindered by these wrangles of traditions, so that they could not engage in a better kind of doctrine.

[17] Et Augustinus onerare conscientias huiusmodi observationibus, et prudenter admonet Ianuarium, ut sciat eas indifferentere observandas esse; sic enim loquitur [Augustinus, Epist. 119 ad Ianuarium: "Quod enim neque contra fidem, neque contra bonos mores iniungitur, indifferenter est habendum et pro eorum, inter quos vivitur, societate servandum est"].

[17] And Augustine does not wish to burden consciences with observances of this kind, and prudently admonishes Januarius to know that they are to be observed indifferently; for thus he speaks [Augustine, Epistle 119 to Januarius: "For whatever is enjoined neither against the faith nor against good morals is to be held as indifferent and, for the society of those among whom one lives, is to be kept"].

[18] Quare nostri non debent videri hanc causam temere attigisse aut odio episcoporum, ut quidam falso suspicantur.

[18] Therefore our people ought not to seem to have touched this cause rashly or from hatred of the bishops, as some falsely suspect.

[19] Magna necessitas fuit de illis erroribus, qui nati erant ex traditionibus male intellectis, admonere ecclesias.

[19] There was great necessity to admonish the churches about those errors,
which had arisen from traditions ill-understood.

[20] Nam evangelium cogit urgere doctrinam in ecclesiis de gratia et iustitia fidei, quae tamen intelligi non potest, si putent homines se mereri gratiam per observationes ab ipsis electas.

[20] For the Gospel compels the urging of the doctrine in the churches concerning grace and the righteousness of faith, which nevertheless cannot be understood, if men suppose themselves to merit grace through observances chosen by themselves.

[21] Sic igitur docuerunt, quod per observationem traditionum humanarum non possimus gratiam mereri aut iustificari. Quare non est sentiendum, quod huiusmodi observationes sint necessarius cultus.

[21] Thus therefore they taught that through the observance of human traditions we cannot merit grace or be justified. Wherefore it is not to be thought that observances of this kind are necessary worship.

[22] Addunt testimonia ex Scriptura. Christus Matth. 15, 3. 9 excusat apostolos, qui non servaverant usitatam traditionem, quae tamen videbatur de re non illicita, sed media esse, et habere cognationem cum baptismatibus legis, et dicit: Frustra colunt me mandatis hominum.

[22] They add testimonies from Scripture. Christ Matth. 15, 3. 9 excuses the apostles, who had not kept the customary tradition, which nevertheless seemed to be about a matter not illicit, but indifferent, and to have cognation with the baptisms of the Law, and says: "In vain do they worship me with commandments of men."

[23] Igitur non exigit cultum inutilem. Et paulo post addit: Omne, quod intrat in os, non inquinat hominem.

[23] Therefore he does not exact useless worship. And a little later he adds: Everything, which enters into the mouth, does not defile the man.

[24] Item Rom. 14, 17: REgnum Dei non est esca aut potus.

[24] Likewise Rom. 14, 17: The kingdom of God is not food or drink.

[25] Col. 2, 16. 20. 21: Nemo iudicet vos in cibo, potu, sabbato aut die festo.

[25] Col. 2, 16. 20. 21: Let no one judge you in food, drink, sabbath or feast day.

[26] Item: Si mortui estis cum Christo ab elementis mundi, quare tamquam viventes in mundo decreta facitis: Ne attingas, ne gustes, ne contrectes?

[26] Item: If you have died with Christ from the elements of the world, why as living in the world do you make decrees: Do not touch, do not taste, do not handle?

[27] Act. 15, 10 ait Petrus: Quare tentatis Deum, imponentes iugum super cervices discipulorum, quod neque nos neque patres nostri portare potuimus? Sed per gratiam Domini nostri Iesu Christi credimus salvari, quemadmodum et illi.

[27] Acts 15, 10 Peter said: Why do you tempt God, imposing a yoke upon the necks of the disciples, which neither we nor our fathers were able to bear? But through the grace of our Lord Jesus Christ we believe that we shall be saved, just as they.

[28] Hic vetat Petrus onerare conscientias pluribus ritibus sive Mosis, sive aliis.

[28] Here Peter forbids burdening consciences with more rites, whether of Moses or of others.

[29] Et 1 Tim. 4, 1-3 vocat prohibitionem ciborum doctrinam daemoniorum, quia pugnat cum evangelio talia opera instituere aut facere, ut per ea mereamur graitam, aut quod non possit existere Christianismus sine tali cultu.

[29] And 1 Tim. 4:1–3 calls the prohibition of foods a doctrine of demons, because it fights against the Gospel to institute or do such works, so that through them we may merit grace, or that Christianity cannot exist without such a cult.

[30] Hic obiiciunt adversarii, quod nostri prohibeant disciplinam et mortificationem carnis, sicut Iovinianus. Verum aliud deprehendetur ex scriptis nostrorum.

[30] Here the adversaries object that our people prohibit discipline and mortification of the flesh, like Jovinian. But something else will be discovered from the writings of our people.

[31] Semper enim docuerunt de cruce, quod Christianos oporteat tolerare afflictiones.

[31] For they have always taught about the cross, that Christians ought to tolerate afflictions.

[32] Haec est vera, seria et non simulata mortificatio, variis afflictionibus exerceri et crucifigi cum Christo.

[32] This is the true, serious and not simulated mortification: to be exercised by various afflictions and to be crucified with Christ.

[33] Insuper docent, quod quilibet Christianus debeat se corporali disciplina aut corporalibus exercitiis et laboribus sic exercere et coercere, ne saturitas aut desidia exstimulet ad peccandum, non ut per illa exercitia mereamur gratiam aut satisfaciamus pro peccatis.

[33] Moreover they teach that any Christian ought by corporal discipline or corporal exercises and labors thus to exercise and coerce himself, lest satiety or sloth stimulate to sinning, not so that by those exercises we may merit grace or make satisfaction for sins.

[34] Et hanc corporalem disciplinam oportet semper urgere, non solum paucis et constitutis diebus, sicut Christus praecipit Luc. 21, 34:

[34] And this corporal discipline ought always to be urged, not only on a few and appointed days, as Christ commands Luke 21, 34:

[35] Cavete, ne corpora vestra graventur crapula.

[35] Beware, lest your bodies be weighed down by crapulence.

[36] Item Matth. 17, 21: Hoc genus daemoniorum non eiicitur nisi ieiunio et oratione.

[36] Likewise Matt. 17, 21: This kind of demons is not cast out except by fasting and prayer.

[37] Et Paulus ait 1 Cor. 9, 27: Castigo corpus meum et redigo in servitutem.

[37] And Paul says 1 Corinthians 9, 27: I chastise my body and bring it into servitude.

[38] Ubi clare ostendit se ideo castigare corpus, non ut per eam disciplinam mereatur remissionem peccatorum, sed ut corpus habeat obnoxium et idoneum ad res spirituales et ad faciendum officium iuxta vocationem suam.

[38] Where he clearly shows that he disciplines the body for this reason, not in order that through that discipline he may merit remission of sins, but so that he may have the body subject and idoneous for spiritual matters and for doing the duty according to his vocation.

[39] Itaque non damnantur ipsa ieiunia, sed traditiones, quae certos dies, certos cibos praescribunt cum periculo conscientiae, tamquam istiusmodi opera sint necessarius cultus.

[39] Therefore the fasts themselves are not condemned, but the traditions, which prescribe certain days, certain foods, with danger to conscience, as though works of this sort were a necessary worship.

[40] Servantur tamen apud nos pleraeque traditiones, quae conducunt ad hoc, ut res ordine geratur in ecclesia, ut ordo lectionum in missa et praecipuae feriae.

[40] Nevertheless among us most traditions are preserved, which conduce
to this: that things be conducted in order in the church, such as the order of lections in
the Mass and the principal feasts.

[41] Sed interim homines admonentur, quod talis cultus non iustificet coram Deo, et quod non sit ponendum peccatum in talibus rebus, si omittantur sine scandalo.

[41] But meanwhile men are admonished, that such cult does not justify before God, and that sin is not to be placed in such matters, if they are omitted without scandal.

[42] Haec libertas in ritibus humanis non fuit ignota patribus.

[42] This liberty in human rites was not unknown to the fathers.

[43] Nam in Oriente alio tempore servaverunt pascha quam Romae, et quum Romani propter hanc dissimiltudinem accusarent Orientem schismatis, admoniti sunt ab aliis, tales mores non oportere ubique similes esse.

[43] For in the East they observed the Pascha at a different time than at Rome, and when the Romans, on account of this dissimilarity, were accusing the East of schism, they were admonished by others that such mores ought not to be everywhere similar.

[44] Et Irenaeus inquit: dissonantia ieiunii fidei consonantiam non solvit, sicut et distinct. 12 Gregorius Papa significat, talem dissimiltudinem non laedere unitatem ecclesiae.

[44] And Irenaeus says: the dissonance of fasting does not dissolve the consonance of faith,
just as also in distinct. 12 Pope Gregory signifies, that such
dissimilarity does not wound the unity of the church.

[45] Et in Historia Tripartia, lib. 9, multa colliguntur exempla dissimilum rituum et recitantur haec verba: Mens apostolorum fuit non de diebus festis sancire, sed praedicare bonam convesationem et pietatem.

[45] And in the Tripartite History, book 9, many examples are gathered of dissimilar rites, and these words are recited: The mind of the apostles was not to sanction concerning feast days, but to preach good conversation and piety.

Art. XXVII. De Votis Monachorum.

Art. 27. On the Vows of Monks.

[1] Quid de votis monachorum apud nos doceatur, melius intelliget, si quis meminerit, qualis status fuerit monasteriorum, quam multa contra canones in ipsis monasteriis quotidie fiebant.

[1] One will understand better what is taught among us about the vows of monks, if anyone remembers what the condition of the monasteries was, how many things against the canons were being done every day in the monasteries themselves.

[2] Augustini tempore erant libera collegia; postea, corrupta disciplina, ubique addita sunt vota, ut tamquam excogitato carcere disciplina restitueretur.

[2] In the time of Augustine there were free colleges; afterwards, with the discipline corrupted, vows were added everywhere, so that, as if by a devised prison, the discipline might be restored.

[3] Additae sunt paulatim supra vota aliae multae observationes.

[3] Gradually, in addition to the vows, many other observances were added.

[4] Et haec vincula multis ante iustam aetatem contra canones iniecta sunt.

[4] And these bonds upon many before the lawful age, against the canons were imposed.

[5] Multi inciderunt errore in hoc vitae genus, quibus, etiamsi non dessent anni, tamen iudicium de suis viribus defuit.

[5] Many fell by error into this kind of life, for whom, even if the years were not lacking, nevertheless judgment concerning their own strengths was lacking.

[6] Qui sic irretiti erant, cogebantur manere, etiamsi quidam beneficio canonum liberari possent.

[6] Those who had been thus ensnared were compelled to remain, even if some could be freed by the benefit of the canons.

[7] Et hoc accidit magis etiam in monasteriis virginum quam monachorum, quum sexui imbecilliori magis parcendum esset.

[7] And this happened even more in the monasteries of virgins than of monks, since the weaker sex ought to be spared more.

[8] Hic rigor displicuit multis bonis viris ante haec tempora, qui videbant puellas et adolescentes in monasteria detrudi propter victum. Videbant, quam infeliciter succederet hoc consiliu, quae scandala pareret, quos laqueos conscientiis iniiceret.

[8] This rigor displeased many good men before these times, who saw that girls and adolescents were being thrust into monasteries on account of sustenance. They saw how unhappily this plan turned out, what scandals it engendered, what snares it cast upon consciences.

[9] Dolebant auctoritatem canonum in re periculosissima omnino negligi et contemni.

[9] They lamented that the authority of the canons in a most perilous matter was altogether
neglected and contemned.

[10] Ad haec mala accedebat talis persuasio de votis, quam constat etiam olim displicuisse ipsis monachis, si qui paulo cordatiores fuerunt.

[10] To these evils there was added such a persuasion concerning vows, which it is agreed even formerly displeased the monks themselves, if any were a little more sensible.

[11] Docebant vota paria esse baptismo; docebant se hoc vitae genere mereri remissionem peccatorum et iustificationem coram Deo.

[11] They taught that vows were equal to baptism; they taught that by this kind of life they merited the remission of sins and justification before God.

[12] Imo addebant vitam monasticam non tantum iustitiam mereri coram Deo, sed amplius etiam, quia servaret non modo praecepta, sed etiam consilia evangelica.

[12] Indeed, they added that the monastic life not only merited righteousness before God, but more besides, because it observed not only the precepts, but also the evangelical counsels.

[13] Ita persuadebant monasticam professionem longe meliorem esse baptismo, vitam monasticam plus mereri quam vitam magistratuum, vitam pastorum et similium, qui in mandatis Dei sine factitiis religionibus suae vocationi serviunt.

[13] Thus they persuaded that the monastic profession was far better than baptism, that the monastic life merited more than the life of magistrates, the life of pastors and the like, who in the commandments of God, without factitious religions, serve their own calling.

[14] Nihil horum negari potest; extant enim in libris eorum.

[14] None of these things can be denied; for they are extant in their books.

[15] Quid fiebat postea in monasteriis? Olim erant scholae sacrarum disciplinarum, quae sunt utiles ecclesiae, et sumebantur inde pastores et episcopi: nunc alia res est; nihil opus est recitare nota.

[15] What was happening afterward in the monasteries? Once there were schools of sacred
disciplines, which are useful to the church, and from there pastors and bishops were taken: now another thing is the case; there is no need to recite what is well known.

[16] Olim ad discendum conveniebant: nunc fingunt institutum esse vitae genus ad promerendam gratiam et iustitiam, imo praedicant, esse statum perfectionis, et longe praeferunt omnibus aliis vitae generibus, a Deo ordinatis.

[16] Formerly they convened to learn: now they feign that there has been instituted
a kind of life for meriting grace and justice; nay, they proclaim
that it is a state of perfection, and they far prefer it to all other kinds of life,
ordained by God.

[17] Haec ideo recitavimus nihil odiose exaggerantes, ut melius intelligi posset de hac re doctrina nostrorum.

[17] For this reason we have recited these things, exaggerating nothing odiously, so that the doctrine of our people might be better understood concerning this matter.

[18] Primum de his, qui matrimonia contrahunt, sic docent apud nos, quod liceat omnibus, qui non sunt idonei ad coelibatum, contrahere matrimonium, quia vota non possunt ordinationem ac mandatum Dei tollere.

[18] First, concerning those who contract marriages, thus they teach among us, that it is permitted to all who are not suitable for celibacy to contract marriage, because vows cannot take away the ordinance and mandate of God.

[19] Est autem hoc mandatum Dei 1 Cor. 7, 2: Propter fornicationem habeat unusquisque uxorem suam.

[19] Now this is the command of God, 1 Corinthians 7:2: Because of fornication let each have his own wife.

[20] Neque mandatum solum, sed etiam creatio et ordinatio Dei cogit hos ad coniugium, qui sine singulari Dei opere non sunt excepti, iuxta illud: Non est bonum homini esse solum, Gen. 2, 18.

[20] Not the mandate alone, but also the creation and ordination of God compels these to marriage, who, without a singular work of God, are not excepted, according to that: It is not good for the man to be alone, Gen. 2, 18.

[21] Igitur non peccant isti, qui obtemperant huic mandato et ordinationi Dei.

[21] Therefore, those do not sin who obey this mandate and ordinance of God.

[22] Quid potest contra haec opponi? Exaggeret aliquis obligationem voti, quantum volet, tamen non poterit efficere, ut votum tollat mandatum Dei.

[22] What can be opposed against these things? Let someone exaggerate the obligation of the vow as much as he will, nevertheless he will not be able to bring it about, that the vow takes away the mandate of God.

[23] Canones docent in omni voto ius superioris excipi; quare multo minus haec vota conta mandata Dei valent.

[23] The Canons teach that in every vow the right of the superior is excepted; wherefore much less do these vows prevail against the mandates of God.

[24] Quodsi obligatio votorum nullas haberet causas, cur mutari possit: nec Romani pontifices dispensassent. Neque enim licet homini obligationem, quae simpliciter est iuris divini, rescindere.

[24] But if the obligation of vows had no causes why it could be changed : not even the Roman pontiffs would have dispensed. For it is not permitted to a man to rescind an obligation which is simply of divine law.

[25] Sed prudenter iudicaverunt Romani pontifices aequitatem in hac obligatione adhibendam esse; ideo saepe de votis dispensasse leguntur.

[25] But the Roman pontiffs prudently judged that equity in this obligation must be applied; therefore they are often read as having dispensed from vows.

[26] Nota est historia de rege Arragonum revocato ex monasterio; et exstant exempla nostri temporis.

[26] The history is known about a king of Aragon recalled from a monastery; and examples of our time are extant.

[27] Deinde, cur obligationem exaggerant adversarii seu effectum voti, quum interim de ipsa voti natura sileant, quod debet esse in re possibili, quod debet esse voluntarium, sponte et consulto conceptum?

[27] Then, why do the adversaries exaggerate the obligation, or the effect of the vow, while in the meantime they keep silent about the vow’s very nature, which ought to be in a possible matter, which ought to be voluntary, conceived of one’s own accord and deliberately?

[28] At quomodo sit in potestate hominis perpetua castitas, non est ignotum.

[28] But how perpetual chastity is in the power of man is not unknown.

[29] Et quotusquisque sponte et consulto vovit? Puellae et adolescentes, priusquam iudicare possunt, persuadentur ad vovendum, interdum etiam coguntur.

[29] And how very few have vowed of their own accord and with deliberation? Girls and adolescents, before they are able to judge, are persuaded to vow, sometimes even are compelled.

[30] Quare non est aequum tam rigide de obligatione disputare, quum omnes fateantur contra voti naturam esse, quod non sponte, quod inconsulto, admittitur.

[30] Wherefore it is not equitable to dispute so rigidly about obligation, when all admit that it is against the nature of a vow, what is admitted not voluntarily, what unadvisedly.

[31] Plerique canones rescindunt vota, ante annum quintum decimum contracta, quia ante illam aetatem non videtur tantum esse iudicii, ut de perpetua vita constitui possit.

[31] Most canons rescind vows contracted before the fifteenth year, because before that age there does not seem to be so much judgment that one can establish concerning a perpetual life.

[32] Alius canon, plus concedens hominum imbecilltati, addit annos aliquot; vetat enim ante annum duodevicesimum votum fieri.

[32] Another canon, granting more to the imbecility of men, adds several years; for it forbids a vow to be made before the eighteenth year.

[33] Sed utrum sequemur? Maxima pars habet excusationem, cur monasteria deserant, quia plurimi ante hanc aetatem voverunt.

[33] But which shall we follow? The greatest part has an excuse why they desert the monasteries, because very many vowed before this age.

[34] Postremo, etiam si voti violatio reprehendi posset, tamen non videtur statim sequi, quod coniugia talium personarum dissolvenda sint.

[34] Finally, even if the violation of the vow could be reprehended, nevertheless it does not seem to follow immediately, that the marriages of such persons are to be dissolved.

[35] Nam Augustinus negat debere dissolvi, 27. quaest., 1. cap., Nuptiarum; cuius non est levis auctoritas, etiamsi alii postea aliter senserunt. [Augustinus, De Bono Viduitatis: "Coniugia voventium non sunt dissolvenda"]

[35] For Augustine denies that they ought to be dissolved, 27th question, 1st chapter, “Of Marriages”; whose authority is not slight, even if others later thought otherwise. [Augustine, On the Good of Widowhood: “The conjugal unions of those who vow are not to be dissolved.”]

[36] Quamquam autem mandatum Dei de coniugio videatur plerosque liberare a votis, tamen afferunt nostri et aliam rationem de votis, quod sint irrita, quia omnis cultus Dei, ab hominibus sine madato Dei institutus et electus ad promerendam iustificationem et gratiam, impius est, sicut Christus ait Matth. 15, 9: Frustra colunt me mandatis hominum.

[36] Although, moreover, the mandate of God concerning marriage seems to liberate most from vows, nevertheless our men also bring forward another reason concerning vows, namely that they are null, because every cult/worship of God, instituted and chosen by men without the mandate of God for the purpose of meriting justification and grace, is impious, just as Christ says Matt. 15, 9: In vain do they worship me with the commandments of men.

[37] Et Paulus ubique docet iustitiam non esse quaerendam ex nostris observationibus et cultibus, qui sint excogitati ab hominibus, sed contingere eam per fidem credentibus, se recipi in gratiam a Deo propter Christum.

[37] And Paul everywhere teaches that righteousness is not to be sought from our observances and worships, which have been devised by men, but to occur through faith to those believing that they are received into grace by God on account of Christ.

[38] Constat autem monachos docuisse, quod factitiae religiones satisfaciant pro peccatis, mereantur gratiam et iustificationem. Quid hoc est aliud, quam de gloria Christi detrahere eet obscurrare ac negare iustitiam fidei?

[38] But it is established that the monks taught that factitious religions
satisfy for sins, merit grace and justification. What
is this other than to detract from the glory of Christ and to obscure and
deny the righteousness of faith?

[39] Sequitur igitur ista vota usitata impios cultus fuisse, quare sunt irrita.

[39] It follows, therefore, that those customary vows were impious cults, wherefore they are void.

[40] Nam votum impium et factum contra mandata Dei non valet; neque enim debet votum vinculum esse iniquitatis, ut canon dicit.

[40] For an impious vow and one made against the commandments of God is not valid; nor indeed ought a vow to be a bond of iniquity, as the canon says.

[41] Paulus dicit Gal. 5,4: Evacuati estis a Christo, qui in lege iustificamini; a graita excidistis.

[41] Paul says Gal. 5:4: You have been made void from Christ, you who in the law
are justified; you have fallen from grace.

[42] Ergo etiam qui votis iustificari volunt, evacuantur a Christo et a gratia excidunt.

[42] Therefore even those who wish to be justified by vows are made void of Christ
and fall from grace.

[43] Nam et hi, qui votis tribuunt iustificationem, tribuunt propriis operibus hoc, quod proprie ad gloriam Christi pertinet.

[43] For even those who attribute justification to vows, attribute to their own works that which properly pertains to the glory of Christ.

[44] Neque vero negari potest, quin monachi docuerint se per vota et observationes suas iustificari et mereri remissionem peccatorum; imo affinxerunt absurdiora, dixerunt se aliis mutari sua opera.

[44] Nor indeed can it be denied that the monks have taught that they are justified through vows and their observances, and merit the remission of sins; nay, they have attached even more absurdities, saying that their works are transferred to others.

[45] Haec si quis velit odiose exaggerare, quam multa possit colligere, quorum iam ipsos monachos pudet!

[45] If anyone should wish to exaggerate these things odiously, how many he could gather, of which now the monks themselves are ashamed!

[46] Adhaec persuaserunt hominbus factitias religiones esse statum Christianae perfectionis.

[46] In addition they persuaded men that factitious religions were the state
of Christian perfection.

[47] An non est hoc iustificationem tribuere operibus?

[47] Or is this not to attribute justification to works?

[48] Non est leve scandalum in ecclesia, populo proponere certum cultum ab hominibus excogitatum sine mando Dei, et docere, quod talis cultus iustificet homines. Quia iustitia fidei, quam maxime oportet tradi in ecclesia, obscurature, quum illae mirificae religiones angelorum, simulatio paupertatis et humilitatis et coelibatus offunduntur oculis hominum.

[48] It is not a slight scandal in the church, to set before the people a certain worship devised by men without the mandate of God, and to teach that such worship justifies men. Because the righteousness of faith, which above all ought to be handed down in the church, is obscured, when those marvelous religions of angels, the simulation of poverty and of humility and celibacy are poured over the eyes of men.

[49] Praeterea obsurantur praecepta Dei et versus cultus Dei, quum audiunt homines solos monachos esse in statu perfectionis, quia perfectio Christiana est serio timere Deum et rursus concipere magnam fidem et confidere propter Christum, quod habeamus Deum placatum, petere a Deo et certo exspectare auxilium in omnibus rebus gerendis iuxta vocationem; interim foris diligenter facere bona opera et servire vocationi.

[49] Moreover the precepts of God and the true worship of God are obscured, when men hear that only monks are in a state of perfection, because Christian perfection is to fear God in earnest and again to conceive great faith and to confide on account of Christ, that we have God appeased, to ask from God and with certainty to expect aid in all affairs to be conducted according to the vocation; meanwhile outwardly diligently to do good works and to serve the vocation.

[50] In his rebus est vera perfectio et verus cultus Dei; non est in coelibatu aut mendicitate, aut veste cordida.

[50] In these things is true perfection and the true cult of God; it is not in celibacy or mendicancy, or a corded garment.

[51] Verum populus concipit multas perniciosas opiniones ex illis falsis praeconiis vitae monasticae.

[51] But the people conceive many pernicious opinions from those false
proclamations of the monastic life.

[52] Audit sine modo laudari coelibatum: ideo cum offensione conscientiae versatur in coniugio.

[52] He hears celibacy lauded without measure: therefore he lives in marriage with offense of conscience.

[53] Audit solos mendicos esse perfectos: ideo cum offensione conscientiae retinet possessiones, negotiatur.

[53] He hears that only beggars are perfect: therefore, with offense to his
conscience he retains possessions, he negotiates.

[54] Audit consilium evangelicum esse de non vindicando: ideo alii in privata vita non verentur ulcisci; audiunt enim consilium esse, non praeceptum.

[54] He hears that there is an evangelical counsel about not vindicating: therefore others
in private life do not fear to avenge; for they hear that it is a counsel,
not a precept.

[55] Alii omnes magistratus et civilia officia iudicant indigna esse Christianis.

[55] Others judge all magistracies and civil offices to be unworthy for Christians.

[56] Leguntur exempla hominum, qui deserto coniugio, deserta republicae adminstraione abdiderunt se in monasteria.

[56] Examples are read of men, who, with marriage abandoned, with the administration of the republic abandoned withdrew themselves into monasteries.

[57] Id vocabant fugere ex mundo et quaerere vitae genus, quod Deo magis placeret; nec videbant Deo serviendum esse in illis mandatis, quae ipse tradidit, non in mandatis, quae sunt excogitata ab hominibus.

[57] They called that to flee from the world and to seek a kind of life which would please God more; nor did they see that God was to be served in those mandates, which he himself handed down, not in mandates which have been excogitated by men.

[58] Bonum et perfectu vitae genus est, quod habet mandatum Dei.

[58] A good and perfect way of life is that which has the mandate of God.

[59] De his rebus necesse est admonere homines.

[59] Concerning these matters it is necessary to admonish men.

[60] Et ante haec tempora reprehendit Gerson errorem monachorum de perfectione et testatur, suis temporibus novam vocem fuisse, quod vita monastica sit status perfectionis.

[60] And before these times Gerson censured the error of the monks about
perfection, and attests that in his times it was a new “voice” (i.e., term), that
the monastic life is a status of perfection.

[61] Tam multae impiae opiniones haerent in votis: quod iustificent, quod sint perfectio Christiana, quod servent consilia et praecepta, quod habeant opera supererogationis.

[61] So many impious opinions cling to vows: that they justify,
that they are Christian perfection, that they keep counsels and precepts,
that they have works of supererogation.

[62] Haec omnia quum sint falsa et inanaia, faciunt vota irrita.

[62] Since all these things are false and inane, they render the vows null and void.

Art. XXVIII. De Potestate Ecclesiastica.

Art. 28. On Ecclesiastical Power.

[1] Magnae disputationes fuerunt de potestate episcoporum, in quibus nonnulli incommode commiscuerunt potestatem ecclesiasticam et potestatem gladii.

[1] Great disputations were held about the episcopal power, in which some inappropriately commingled the ecclesiastical power and the power of the sword.

[2] Et ex hac confusione maxima bella, maximi motus exstiterunt, dum pontifices, freti potestate clavium, non solum novos cultus instituerunt, reservatione casuum, violentis excommunicationibus conscientias oneraverunt, sed etiam regna mundi transferre et imperatoribus ad imere imperium conati sunt.

[2] And from this confusion the greatest wars, the greatest upheavals arose, while the pontiffs, relying on the power of the keys, not only instituted new cults, by reservation of cases, burdened consciences with violent excommunications, but even attempted to transfer the kingdoms of the world and to deprive emperors of their imperium.

[3] Haec vitia multo ante reprehenderunt in ecclesia homines pii et eruditi.

[3] Pious and
learned men long before reprehended these vices in the Church.

[4] Itaque nostri ad consolandas conscientias coacti sunt ostendere discrimen ecclesiasticae potestatis et potestatis gladii, et docuerunt, utramque propter mandatum Dei religiose venerandem et honore afficiendam esse tamquam summa Dei beneficia in terris.

[4] And so our men, to console consciences, were compelled to show the distinction between ecclesiastical power and the power of the sword, and they taught that both, on account of the mandate of God, are to be religiously venerated and to be honored as the supreme benefits of God on earth.

[5] Sic autem sentiunt, potestatem clavium seu potestatem episcoporum iuxta evangelium potestatem esse seu mandatum Dei praedicandi evangelii, remittendi et retinendi peccata et administrandi sacramenta.

[5] Thus they understand that the power of the keys or the power of the bishops, according to the Gospel, is the power or mandate of God to preach the Gospel, to remit and to retain sins, and to administer the sacraments.

[6] Nam cum hoc mandato Christus mittit apostolos Ioh. 20, 21 sqq.: Sicut misit me Pater, ita et ego mitto vos. Accipite Spiritum Sanctum; quorum remiseritis peccata, remittuntur eis, et quorum retinueritis peccata, retenta sunt.

[6] For with this mandate Christ sends the apostles, John 20:21ff.: As the Father sent me, so I also send you. Receive the Holy Spirit; whose sins you remit are remitted to them, and whose sins you retain are retained.

[7] Marc. 16, 15: Ite, praedicate evangelium omni creaturae etc.

[7] Mark 16, 15: Go, preach the gospel to every creature, etc.

[8] Haec potestas tantum exercetur docendo seu praedicando Verbum et porrigendo sacramenta vel multis, vel singulis iuxta vocationem, quia conceduntur non res corporales, sed res aeternae, iustitia aeterna, Spiritus Sanctus, vita aeterna.

[8] This power is exercised only by teaching or preaching the Word and by administering the sacraments, either to many or to individuals according to the vocation, because not corporeal things are granted, but eternal things—eternal justice, the Holy Spirit, eternal life.

[9] Haec non possunt contingere nisi per ministerium Verbi et sacramentorum, sicut Paulus dicit Rom. 1, 16: Evangelium est potentia Dei ad salutem omni credendi.

[9] These things cannot come to pass except through the ministry of the Word and of the sacraments, as Paul says Rom. 1, 16: The Gospel is the power of God unto salvation for everyone who believes.

[10] Itaque quum potestas ecclesiastica concedat res aeternas et tantum exerceatur per ministerium Verbi, non impedit politicam administrationem, sicut ars canendi nihil impedit politicam administrationem.

[10] Therefore, since ecclesiastical power grants eternal things and is exercised only through the ministry of the Word, it does not hinder political administration, just as the art of singing in no way hinders political administration.

[11] Nam politica administratio versatur circa alias res quam evangelium. Magistratus defendit non mentes, sed corpora et res corporales adversus manifestas iniurias, et coercet homines gladio et corporalibus poenis, ut iusitiam civilem et pacem retineat.

[11] For the political administration is occupied with other things than the gospel. The magistrate defends not minds, but bodies and corporal things against manifest injuries, and coerces men by the sword and corporal punishments, so that he may maintain civil justice and peace.

[12] Non igitur commiscendae sunt potestates ecclesiastica et civilis. Ecclesiastica suum mandatum habet evangelii docendi et administrandi sacramenta.

[12] Therefore the ecclesiastical and civil powers are not to be commingled. The ecclesiastical has its mandate of teaching the evangel and administering the sacraments.

[13] Non irrumpat in alienum officium, non transferat regna mundi, non abroget leges magistratuum, non tollat legitimam obedientiam, non impediat iudicia de ullis civilibus ordinationibus aut contractibus, non praescribat leges magistratibus de forma reipublicae;

[13] let it not intrude into another's office, let it not transfer the kingdoms of the world, let it not abrogate the laws of magistrates, let it not take away legitimate obedience, let it not impede judgments concerning any civil ordinances or contracts, let it not prescribe laws to magistrates about the form of the commonwealth;

[14] sicut dicit Christus Ioh. 18, 36: Regnum meum non est de hoc mundo.

[14] as Christ says John 18:36: My kingdom is not of this world.

[15] Item Luc. 12, 14: Quis constituit me iudicem aut divisorem super vos?

[15] Likewise Luke 12, 14: Who has appointed me judge or divider over you?

[16] Et Paulus ait Phil. 3, 2: Nostra politia in coelis est.

[16] And Paul says Phil. 3, 2: Our polity is in the heavens.

[17] 2 cor. 10, 4: Arma militiae nostrae non sunt carnalis, sed potentia Deo ad destruendas cogitationes etc.

[17] 2 cor. 10, 4: The arms of our warfare are not carnal, but
potent for God for destroying cogitations, etc.

[18] Ad hunc modum discernunt nostri utriusque potestatis officia, et iubent utramque honore afficere et agnoscere, utramque Dei donum et beneficium esse.

[18] In this manner our people discern the offices of both powers, and they bid that each be honored and recognized, that each is a gift and benefit of God.

[19] Si quam habent episcopi potestatem gladii, hanc non habent episcopi ex mandato evangelii, sed iure humano, donatam a regibus et imperatoribus ad administrationem civilem suorum bonorum. Haec interim alia functio est quam ministerium evangelii.

[19] If bishops have any power of the sword, they do not have this from the mandate of the gospel, but by human law, granted by kings and emperors for the civil administration of their own goods. This, meanwhile, is another function than the ministry of the gospel.

[20] Quum igitur de iurisdictione episcoporum quaeritur, discernit debet imperium ab ecclesiastica iurisdictione.

[20] Therefore, when the jurisdiction of bishops is inquired into, the imperium ought to be distinguished from ecclesiastical jurisdiction.

[21] Porro secundum evangelium seu, ut loquuntur, de iure divino nulla iurisdictio competit episcopis ut episcopis, hoc est, his, quibus est commissum ministerium Verbi et sacramentorum, nisi remitere peccata, item cognoscere doctrinam et doctrinam ab evangelio dissentientem reiicere et impios, quorum nota est impietas, excludere a communione ecclesiae sine vi humana, sed Verbo.

[21] Moreover, according to the gospel, or, as they say, by divine law, no jurisdiction belongs to bishops as bishops, that is, to those to whom the ministry of the Word and of the sacraments has been committed, except to remit sins, likewise to recognize doctrine and to reject doctrine dissenting from the gospel, and to exclude the impious, whose mark is impiety, from the communion of the church without human force, but by the Word.

[22] Hic necessario et de iure divino debent eis ecclesiae praestare obedientiam, iuxta illud Luc. 10, 16: Qui vos audit, me audit.

[22] Here necessarily and by divine law the churches ought to render obedience to them, according to that saying Luke 10, 16: He who hears you hears me.

[23] Verum quum aliquid contra evangelium docent aut statuunt, tunc habent ecclesiae mandatum Dei, quod obedientiam prohibet, Matth. 7, 15: Cavete a pseudoprophetis!

[23] But when they teach or establish something against the Gospel, then the churches have the mandate of God, which forbids obedience, Matt. 7, 15: Beware of false prophets!

[24] Gal. 1, 8: Si angelius de coelo aliud evangelium evangeliza- verit, anathema sit!

[24] Gal. 1, 8: If an angel from heaven should evangelize- another gospel, let him be anathema!

[25] 2 Cor. 13, 8: Non possumus aliquid contra veritatem, sed pro veritate.

[25] 2 Cor. 13, 8: We are not able to do anything against the truth, but for the truth.

[26] Item: Data est nobis potestas ad aedificationem, non ad destructionem.

[26] Likewise: Power has been given to us for edification, not for destruction.

[27] Sic et canones praecipiunt, 2, 1. 7, cap. Sacerdotes, et cap. Oves.

[27] So too the canons prescribe, 2, 1. 7, chapter Priests, and chapter Sheep.

[28] Et Augustinus contra Petiliani epistolam inquit: Nec catholicis episcopis consentiendum est, sicubi forte falluntur, aut contra canonicas Dei Scripturas aliquid sentiunt.

[28] And Augustine, against Petilian’s epistle, says: Nor must assent be given to Catholic bishops, wherever perhaps they are mistaken, or against the canonical Scriptures of God they hold anything.

[29] Si quam habent aliam vel potestatem vel iurisdictionem in cognoscendis certis causis, videlicet matrimonii aut decimarum etc., hanc habent humano iure, ubi cessantibus ordinariis coguntur principes vel inviti suis subditis ius dicere, ut pax retineatur.

[29] If they have any other either power or jurisdiction in hearing certain cases, namely of marriage or of tithes, etc., they have this by human law, where, the ordinaries failing, princes are compelled, even unwilling, to give law to their subjects, that peace may be maintained.

[30] Praeter haec disputatur, utrum episcopi seu pastores habeant ius instituendi ceremonias in ecclesia et leges de cibis, feriis, gradibus ministrorum seu ordinibus etec., condendi.

[30] Besides these things, it is disputed whether bishops or pastors have the right of instituting ceremonies in the church and of enacting laws about foods, holy days, the grades of ministers or orders, etc.

[31] Hoc ius, qui tribuunt episcopis, allegant testimonium Ioh. 16, 12: Adhuc multa habeo vobis dicere, sed non potestis portare modo. Quum autem venerit ille Spiritus veritatis, docebit vos omnem veritatem.

[31] Those who ascribe this right to the bishops cite the testimony of John 16, 12: I still have many things to say to you, but you are not able to bear them now. But when that Spirit of truth comes, he will teach you all the truth.

[32] Allegant etiam exemplum apostolorum Act. 15, 20, qui prohibuerunt abstinere a sanguine et suffocato.

[32] They also allege the example of the apostles, Acts 15:20, who enjoined abstaining from blood and from what is strangled.

[33] Allegant sabbatum, mutatum in diem dominicum contra Decalogum, ut videtur. Nec ullum exemplum magis iactatur quam mutatio sabbati. Magnam contendunt ecclesiae potestatem esse, quod dispensaverit de praecepto Decalogi.

[33] They allege the sabbath, changed into the Lord’s day against the Decalogue, as it seems. Nor is any example more vaunted than the mutation of the sabbath. They contend that it is a great power of the church, that it has dispensed with the precept of the Decalogue.

[34] Sed de hac quaestione nostri sic docent, quod episcopi non habent potestatem statuendi aliquid contra evangelium, ut supra ostensum est. Docent idem canones 9. distinct.

[34] But concerning this question our side thus teaches, that the bishops do not
have the power of ordaining anything against the gospel, as has been shown above. The same is taught by the canons, Distinction 9.

[35] Porro contra Scripturam est traditiones condere aut exigere, ut per eam observationem satisfaciamus pro peccatis, aut mereamur gratiam et iustitiam.

[35] Moreover, it is against Scripture to establish or exact traditions, so that by that observance we may make satisfaction for sins, or may merit grace and justice.

[36] Laeditur enim gloria meriti Christi, quum talibus observationibus conamur merei iustificationem.

[36] For the glory of the merit of Christ is injured, when by such observances we endeavor to merit justification.

[37] Constat autem, propter hanc persuasionem in ecclesia paene in infinitum crevisse traditiones, oppressa interim doctrina de fide et iustitia fidei, quia subinde plures feriae factae sunt, ieiunia indicta, ceremoniae novae, novi honores sanctorum instituti sunt, quia arbitrabantur se auctores talium rerum his operibus mereri gratiam.

[37] It is established, moreover, that on account of this persuasion in the church the traditions have grown almost into infinity, the doctrine meanwhile concerning faith and the righteousness of faith having been suppressed, because thereafter more feast-days were made, fasts proclaimed, new ceremonies, new honors of the saints were instituted, because they supposed that they themselves, the authors of such things, by these works were meriting grace.

[38] Sic olim creverunt canones poenitentiales, quorum adhuc in satisfactionibus vestigia quaedam videmus.

[38] Thus formerly the penitential canons grew, of which even now in satisfactions we see certain vestiges.

[39] Item auctores traditionum faciunt contra mandatum Dei, quum collocant peccatum in cibis, in diebus et similibus rebus, et onerant ecclesiam servitute legis, quasi oporteat apud Christianos ad pomerendam iustificationem cultum esse similem Levitico, cuius ordinationem commiserit Deus apostolis et episcopis.

[39] Likewise the authors of traditions act against the commandment of God, when they place sin in foods, in days, and in similar things, and burden the church with the servitude of the law, as if among Christians for meriting justification the cult ought to be similar to the Levitical, whose ordering God has committed to the apostles and bishops.

[40] Sic enim scribunt quidam, et videntur pontifices aliqua ex parte exemplo legis mosaicae decepti esse.

[40] For thus some write, and the pontiffs seem to have been deceived in part by the example of the Mosaic law.

[41] Hinc sunt illa onera, quod peccatum mortale sit etiam sine offensione aliorum in feriis laborare manibus, quod sit peccatum mortale omittere horas canonicas, quod certi cibi polluant conscientiam, quod ieiunia sint opera placantia Deum, quod peccatum in casu reservato non possit remitti, nisi accesserit auctoritas reservantis; quum quidem ipsi canones non de reservatione culpae, sed de reservatione poenae ecclesiasticae loquantur.

[41] Hence are those burdens, that it is mortal sin even without offense to others to work with the hands on feast-days, that it is mortal sin to omit the canonical hours, that certain foods pollute the conscience, that fasts are works pleasing to God, that sin in a reserved case cannot be remitted, unless the authority of the one reserving has intervened; since indeed the canons themselves speak not of the reservation of guilt, but of the reservation of ecclesiastical penalty.

[42] Unde habent ius episcopi has traditiones imponendi ecclesiis ad illaqueandas conscientias, quum Petrus vetet Act. 15, 10 imponere iugum discipulis, quum Paulus dicat 2 Cor. 13, 10, potestatem ipsis datam esse ad aedificatione, non ad destructionem.

[42] Whence have bishops the right of imposing these traditions upon the churches to ensnare consciences, since Peter forbids in Acts 15, 10 to impose a yoke upon the disciples, since Paul says in 2 Cor. 13, 10, that authority has been given to them for edification, not for destruction.

Cur igitur augent peccata per has traditiones?

Why therefore do they increase sins through these traditions?

[43] Verum exstant clare testimonia, quae prohibent condere tales traditiones ad promerendam gratiam, aut tamquam necessarias ad salutem.

[43] But there exist clear testimonies which prohibit establishing such traditions for the meriting of grace, or as though they were necessary for salvation.

[44] Paulus Col. 2, 16. 20: Nemo vos iudicet in cibo, potu, parte diei festi, novilunio aut sabbatis.

[44] Paul, Col. 2:16, 20: Let no one judge you in food, drink, part
of a feast-day, new moon, or sabbaths.

[45] Item: Si mortui estis cum Christo ab elementis mundi, quare tamquam viventes in mundo decreta facitis: Non attingas, non gustes, non contrectes? Quae omnia pereunt usu et sunt mandata et doctrinae hominum, quae habent speciem sapientiae.

[45] Likewise: If you have died with Christ from the elements of the world, why as living in the world do you make decrees: Do not touch, do not taste, do not handle? Which all perish by use and are commandments and doctrines of men, which have an appearance of wisdom.

[46] Item ad Titum 1, 14, aperte prohibet traditiones: Non attendentes Iudaicis fabulis et mandatis hominum, aversantium veritatem.

[46] Likewise to Titus 1, 14, he openly prohibits traditions: Not attending to Judaic fables and mandates of men who turn away from the truth.

[47] Et Christus Matth. 15, 14. 13 inquit de his, qui exigunt traditiones: Sinite illos; caeci sunt et duces caecorum;

[47] And Christ in Matt. 15, 14. 13 says concerning those who demand traditions: Let them alone; they are blind and leaders of the blind;

[48] et improbas tales cultus: Omnis plantatio, quam non plantavit Pater meus coelestis, eradicabitur.

[48] and he disapproves such cults: Every plantation, which my heavenly Father has not planted, shall be eradicated.

[49] Si ius habent episcopi, onerandi ecclesias infinitis traditionibus et illaqueandi conscientias, cur toties prohibet Scriptura condere et audire traditiones? Cur vocat eas doctrinas daemoniorum, 1 Tim. 4, 1? Num frustra haec praemonuit Spiritus Sanctus.

[49] If the bishops have the right to burden the churches with infinite traditions and to ensnare consciences, why does Scripture so often forbid establishing and hearing traditions? Why does it call them doctrines of demons, 1 Timothy 4:1? Did the Holy Spirit forewarn these things in vain?

[50] Relinquitur igitur, quum ordinationes, institutae tamquam necessariae aut cum opinione promerendae gratiae, pugnent cum evangelio, quod non liceat ullis episcopis tales cultus instituere aut exigere.

[50] It remains therefore, since ordinances, instituted as if necessary or with the opinion of meriting grace, are at odds with the gospel, that it is not lawful for any bishops to institute or to exact such cults.

[51] Necesse est enim in ecclesiis retinerei doctrinam de libertate Christiana, quod non sit necessaria servitus legis ad iustificationem, sicut in Galatis, 5, 1, scriptum est: Nolite iterum iugo servitutus subiici.

[51] For it is necessary in the churches to retain the doctrine of Christian liberty, that the servitude of the law is not necessary for justification, as in Galatians, 5, 1, it is written: Do not be subjected again to the yoke of servitude.

[52] Necesse est retineri praecipuum evangelii locum, quod gratiam per fidem in Christum gratis consequamur, non propter certas observationes aut propter cultus ab hominibus institutos.

[52] It is necessary that the principal locus of the gospel be retained, that we obtain grace freely through faith in Christ, not on account of certain observations nor on account of forms of worship instituted by men.

[53] Quid igitur sentiendum est de die dominico et similibus ritibus templorum? Ad haec respondent, quod liceat episcopis seu pastoribus facere ordinationes, ut res ordine gerantur in ecclesia, non ut per illas mereamur gratiam, aut satisfaciamus pro peccatis, aut obligentur conscientiae, ut iudicent esse necessarios cultus, ac sentiant se peccare, quum sine offensione aliorum violant.

[53] What then is to be thought concerning the Lord’s Day and similar rites of temples? To these things they answer that it is permitted to bishops or pastors to make ordinances, so that things may be conducted in order in the church, not that through them we may merit grace, or make satisfaction for sins, or consciences be bound, so that they judge the rites to be necessary, and feel themselves to sin when they, without offense to others, violate them.

[54] Sic Paulus 1 Cor. 11, 5.6 ordinat, ut in congregatione mulieres velent capita, 1 Cor. 14, 30, ut ordine audiantur in ecclesia interpretes etc.

[54] Thus Paul, 1 Cor. 11:5–6, ordains that in the congregation women veil their heads, 1 Cor. 14:30, that interpreters be heard in order in the church, etc.

[55] Tales ordinationes convenit ecclesias propter caritatem et tranquillitatem servare eatenus, ne alius alium offendat, ut ordine et sine tumultu omnia fiant in ecclesiis, 1 Cor. 14, 40; cf. Phil. 2, 14;

[55] Such ordinances it befits the churches, for the sake of charity and tranquility, to observe to this extent, lest one another be offended, so that with order and without tumult all things may be done in the churches, 1 Cor. 14, 40; cf. Phil. 2, 14;

[56] verum ita, ne conscientiae onerentur, ut ducant res esse necessarias ad salutem, ac judicent se peccare, quum violant eas sine aliorum offensione; sicut nemo dixerit peccare mulierem, quae in publicum non velato capite procedit sine offensione hominum.

[56] but in such a way, that consciences not be burdened, that they not deem the things to be necessary for salvation, and judge themselves to sin when they violate them without the offense of others; just as no one would say that a woman sins who proceeds into public with an unveiled head without the offense of men.

[57] Talis est observatio diei dominici, paschatis, pentecostes et similium feriarum et rituum.

[57] Such is the observance of the Lord’s Day, of Pasch, of Pentecost, and of similar holy days and rites.

[58] Nam qui iudicant ecclesiae auctoritate pro sabbato insitutam esse diei dominici observationem tamquam necessariam, longe errant.

[58] For those who judge that, by the church’s authority, in place of the sabbath the observance of the Lord’s day has been instituted as necessary, are greatly in error.

[59] Scriptura abrogavit sabbatum, quae docet omnes ceremonias Mosaicas post revelatum evangelium omitti posse.

[59] Scripture has abrogated the sabbath, which teaches that all Mosaic ceremonies can be omitted after the gospel has been revealed.

[60] Et tamen quia opus erat constituere certum diem, ut sciret populus, quando convenire deberet, apparet ecclesiam ei rei destinasse diem dominicum, qui ob hanc quoque causam videtur magis placuisse, ut haberent homines exemplum Christianae libertatis, et scirent nec sabbati nec alterius diei observationem neccessariam esse.

[60] And yet, because there was need to constitute a certain day, so that the people might know when they ought to convene, it appears that the church designated for that matter the Lord’s day, which also for this cause seems to have pleased more, so that men might have an example of Christian liberty, and might know that neither the observance of the sabbath nor of another day is necessary.

[61] Exstant prodigiosae disputationes de mutatione legis, de ceremoniis novae legis, de mutatione sabbati, quae omnes ortae sunt ex falsa persuasione, quod oporteat in ecclesia cultum esse similem Levitico, et quod Christus commiserit apostolis et episcopis excogitare novas ceremonias, quae sint ad salutem necessariae.

[61] There exist prodigious disputations about the change of the law, about the ceremonies of the new law, about the change of the Sabbath, all of which have arisen from the false persuasion that in the church the cult ought to be similar to the Levitical, and that Christ has entrusted to the apostles and bishops to devise new ceremonies, which are necessary for salvation.

[62] Hi errores serpserunt in ecclesiam, quum iustitia fidei non satis clare doceretur.

[62] These errors crept into the church, when the righteousness of faith was not taught clearly enough.

[63] Aliqui disputant diei dominici observationem non quidem iuris diviniesse, sed quasi iuris divini; praescribunt de feriis, quatenus liceat operari.

[63] Some dispute that the observance of the Lord’s Day is not indeed of divine law
but as if of divine law; they prescribe concerning feast-days,
how far it is permitted to work.

[64] Huiusmodi disputationes quid sunt aliud nisi laquei conscientiarum? Quamquam enim conentur epiikeizare traditiones, tamen nunquam potest aequitas deprehendi, donec manet opinio necessitatis, quam manere necesse, est, ubi ignorantur iustitia fidei et libertas Christiana.

[64] What are disputations of this sort other than snares of consciences? Although indeed they try to temper the traditions by equity, yet equity can never be apprehended, so long as the opinion of necessity remains, which must needs remain, where the righteousness of faith and Christian liberty are unknown.

[65] Apostoli iusserunt, Act. 15, 20, abstinere a sanguine. Quis nunc observat?

[65] The apostles commanded, Acts 15, 20, to abstain from blood. Who now observes it?

Neque tamen peccant, qui non observant, quia ne ipsi quidem apostoli voluerunt onerare conscientias tali servitute, sed ad tempus prohibuerunt propter scandalum.

Nor, however, do they sin, who do not observe, because not even the apostles themselves wished to burden consciences with such servitude, but for a time they forbade it on account of scandal.

[66] Est enim perpetua voluntas evangelii consideranda in decreto.

[66] For indeed the perpetual will of the gospel is to be considered in the decree.

[67] Vix ulli canones servantur accurate et multi quotidie exolescunt apud illos etiam, qui diligentissime defendunt traditiones.

[67] Hardly any canons are observed accurately, and many every day
fall into desuetude even among those who most diligently defend
traditions.

[68] Nec potest conscientiis consuli, nisi haec aequitas servetur, ut sciamus eos sine opinione necessitatis servari nec laedi conscientias, etiamsi traditiones exolescant.

[68] Nor can consciences be provided for, unless this equity be preserved, so that we may know that they are observed without the opinion of necessity, nor that consciences be injured, even if traditions grow obsolete.

[69] Facile autem possent episcopi legitimam obedientiam retinere, si non urgerent servare traditiones, quae bona conscientia servare non possunt.

[69] However, the bishops could easily retain legitimate obedience, if they did not press to observe traditions, which cannot be observed with a good conscience.

[70] Nunc imperant coelibatum, nullos recipiunt, nisi iurent se puram evangelii doctrinam nolle docere.

[70] Now they command celibacy, they receive no one, unless they swear that they are unwilling to teach the pure doctrine of the Gospel.

[71] Non petunt ecclesiae, ut episcopi honoris sui iactura sarciant concordiam; quod tamen decebat bonos pastores facere.

[71] The churches do not ask that the bishops, by a sacrifice of their own honor, repair concord; which, nevertheless, it was fitting for good pastors to do.

[72] Tantum petunt, ut iniusta onera remittant, quae nova sunt et praeter consuetudinem ecclesiae catholicae recepta.

[72] They only ask that they remit unjust burdens, which are new and received beyond the consuetude of the Catholic Church.

[73] Fortassis initio quaedam consitutiones habuerunt prohabiles causas; quae tamen posterioribus temporibus non congruunt.

[73] Perhaps at the beginning certain constitutions had plausible causes; which, however, do not agree with later times.

[74] Apparet etiam quasdam errore receptas esse. Quare pontificiae clementiae esset illas nunc mitigare, quia talis mutatio non labefacit ecclesiae unitatem. Multae enim traditiones humanae tempore mutatae sunt, ut ostendunt ipsi canones.

[74] It also appears that certain things have been received by error. Wherefore it would be of pontifical clemency to mitigate them now, because such a change does not undermine the unity of the church. For many human traditions have been changed over time, as the canons themselves show.

[75] Quodsi non potest impetrari, ut relaxentur observationes, quae sine peccato non possunt praestari, oportet nos regulam apostolicam, Act. 5, 29, sequi, quae praecipit, Deo magis obedire, quam hominbus.

[75] But if it cannot be obtained that the observances be relaxed which cannot be fulfilled without sin, we ought to follow the apostolic rule, Acts 5:29, which prescribes to obey God rather than men.

[76] Petrus vetat episcopos dominari et ecclesiis imperare, 1 Petr. 5, 3.

[76] Peter forbids bishops to dominate and to command the churches, 1 Peter. 5, 3.

[77] Nunc non id agitur, ut dominatio eripiatur episcopis, sed hoc unum petitur, ut patiantur evangelium pure doceri, et relaxent paucas quasdam obseravtiones, quae sine peccato servari non possunt.

[77] Now it is not the aim that dominion be taken away from the bishops, but this one thing is requested: that they allow the Gospel to be taught purely, and relax certain few observances, which cannot be kept without sin.

[78] Quodsi nihil remiserint, ipsi viderint, quomodo Deo rationem reddituri sint, quod pertinacia sua causam schismati praebent.

[78] But if they remit nothing, let them see to it themselves how they are going to render an account to God, in that by their pertinacity they furnish a cause for schism.

Epilogus.

Epilogue.

[1] Hi sunt praecipui articuli, qui videntur habere controversiam. Quamquam enim de pluribus abusibus dici poterat, tamen, ut fugeremus prolixitatem, praecipua complexi sumus, ex quibus cetera facile iudicari possunt.

[1] These are the principal articles, which seem to have controversy. Although indeed more abuses could have been spoken of, yet, that we might avoid prolixity, we have comprised the principal things, from which the rest can easily be judged.

[2] Magnae querelae fuerunt de indulgentiis, de peregrinationibus, de abusu excommunicationis. Parochiae multipliciter vexabantur per stationarios. Infinitae contentiones erant pastoribus cum monachis de iure parochiali, de confessionibus, de sepulturis, de extraordinariis concionibus et de aliis innumerabilibus rebus.

[2] There were great complaints about indulgences, about pilgrimages, about the abuse of excommunication. Parishes were vexed in multiple ways by the stationaries. There were infinite contentions between pastors and monks about parochial right, about confessions, about burials, about extraordinary sermons, and about other innumerable matters.

[3] Huiusmodi negotia praetermisimus, ut illa, quae sunt in hac cause praecipua, breviter proposita facilius cognosci possent.

[3] We have pretermitted matters of this sort, so that those things which are in this cause principal, briefly proposed, might be more easily known.

[4] Neque hic quidquam ad ullius contumeliam dictum aut collectum est.

[4] Nor here has anything been said or compiled to anyone’s contumely.

[5] Tantum ea recitata sunt, quae videbantur necessario dicenda esse, ut inteligi possit, in doctrina ac ceremoniis apud nos nihil esse receptum contra Scripturam aut ecclesiam catholicam, quia manifestum est, nos diligentissime cavisse, ne qua nova eet impia dogmata in ecclesias nostras serpent.

[5] Only those things were recited which seemed necessarily to have to be said, so that it may be understood that in doctrine and ceremonies among us nothing has been received against Scripture or the catholic church, because it is manifest that we have most diligently taken care, lest any new and impious dogmas should creep into our churches.

[6] Hos articulos supra scriptos voluimus exhibere iuxta edictum Caesareae Maiestatis, in quibus confessio nostra exstaret et eorum, qui apud nos docent, doctrinae summa cerneretur.

[6] We wished to exhibit the articles written above according to the edict of the Caesarean Majesty, in which our confession might stand forth, and the sum of the doctrine of those who teach among us might be discerned.

[7] Si quid in hac confessione desiderabitur, parati sumus latiorem informationem, Deo volente, iuxta Scripturas exhibere.

[7] If anything shall be desired in this confession, we are prepared to exhibit fuller information, God willing, according to the Scriptures.

[8] Caesareae Maiestatis Vestrae fideles et subditi:

[8] The faithful and subjects of Your Caesarean Majesty:

[9] Iohannes, Dux Saoniae, Elector.

[9] John, Duke of Saxony, Elector.

[10] Georgius, Marchio Brandenburgensis.

[10] George, Margrave of Brandenburg.

[11] Ernestus, Dux Lunenburgensis.

[11] Ernest, Duke of Lüneburg.

[12] Philippus, Landgravius Hessorum.

[12] Philip, Landgrave of Hesse.

[13] Iohannes Fridericus, Dux Saxoniae.

[13] John Frederick, Duke of Saxony.

[14] Franciscus, Dux Lunenburgensis.

[14] Francis, Duke of Lüneburg.

[15] Volfgangus, Princeps ab Anhalt.

[15] Wolfgang, Prince of Anhalt.

[16] Senatus Magistratusque Nurnbergensis.

[16] The Senate and Magistrates of Nuremberg.

[17] Senatus Reutlingensis.

[17] Senate of Reutlingen.