716 THE GERMAN REFORMATION. A.D. 1517 To 1580,
revision, as translated into German, was publicly read before the Emperor and the Diet, in the chapel of the episcopal palace, Aug. 8, and adopted as the expression of the views of the majority.
The document follows the order of the Augsburg Confession. It approves eighteen doctrinal articles of the first part, either in full or with some restrictions and qualifications. Even the fourth article, on justification, escapes censure, and Pelagianism is strongly condemned.! The tenth article, on the Lord’s Supper, is likewise approved as far as it goes, provided only that the presence of the whole Christ in either of the substances be admitted.? But Article VII., on the Church, is rejected : 8 also Art. XX., on faith and good works, and Art. XXI., on the worship of saints.4
The second part of the Confession, on abuses, is wholly rejected; but at the close, the existence of various abuses, especially among the clergy, is acknowledged, and a reformation of discipline is promised and expected from a general council.®
The tone of the Confutation is moderate, owing to the express direction of the Emperor; but it makes no concession
1 The first draught, however, had a lengthy attack upon Luther’s sola fide.
2 “* Decimus articulus in verbis nihil offendit si modo credant [ principes, the Lutheran signers] sub qualibet specie integrum Christum adesse.”’
3 Because it is defined as a congregatio sanctorum, without including mali et peccatores.
4 Because it rejects the invocation of saints. ‘‘ Hic articulus confessionis toties damnatus penitus rejiciendus est et cum tota universali ecclesia reprobandus.”’
5 * Quod autem de abusibus adstruxerunt, haud dubie norunt Principes omnes et status imperii, neque a Cees. Maiestate, neque ullis a Principibus et christiano aliquo homine vel minimum abusum probari, sed optare tum Principes, tum status imperii, ut communi consilio ac consensu adnitantur, ut, sublatis abusibus et emendatis, utriusque status excessus aut penitus aboleantur, aut in melius reformentur, ac tandem ecclesiasticus status multis modis labefactatus, ac christiana religio, que in nonnullis refriguit et remissa est, ad pristinum decus et ornamentum restituatur et redintegretur. Quain re Ces. Maiestas, ut omnibus constat, hactenus plurimum et laboris
et cure insumsit, et in reliquum ad hoc negotiti onnem suam operam ac studium serio collocaturam benigne pollicetur.’? Corp. Ref., XXV*T. 182 sq.
8 120. THE CONFUTATION AND THE APOLOGY. Τ]17
on the points under dispute. It abounds in biblical and patristic quotations crudely selected. As to talent and style, it is far inferior to the work of Melanchthon. The Roman Church was not yet prepared to cope with the Protestant divines.
The publication of the Confutation as well as the Confession was prohibited, and it did not appear in print till many years afterwards; but its chief contents became known from notes taken by hearers and from manuscript copies.
The Lutheran members of the Diet urged Melanchthon to prepare at once a Protestant refutation of the Roman refutation, and offered the first draught of it to the Diet, Sept. 22, through Chancellor Brick; but it was refused.
On the following day Melanchthon left Augsburg in company with the Elector of Saxony, re-wrote the Apology on the journey,! and completed it leisurely at Wittenberg, with the help of a manuscript copy of the Confutation, in April, 1531.
The Apology of the Augsburg Confession is a scholarly vindication of the Confession. It far excels the Confutation in theological and literary merit. It differs from the apologetic Confession by its polemic and protestant tone. It is written with equal learning and ability, but with less moderation and more boldness. It even uses some harsh terms against the papal opponents, and calls them lars and hypccrites (especially in the German edition). It is the most learned of the Lutheran symbols, and seven times larger than the Confession, but for this very reason not adapted to be a symbolical book. It contains many antiquated arguments, and errors in exegesis and patristic quotations. But in its day it greatly strengthened the confidence of scholars in the cause of Protestantism. Its chief and permanent value is historical, and consists in its being the oldest and most authentic
1 He worked so hard at it at Altenburg, even on Sunday, that Luther reminded him to observe the Fourth Commandment.