The Augsburg Confession, 465th Anniversary Edition | Page 9

himself only by
human strength.
Hence it may be readily seen that this doctrine is not to be charged with
prohibiting good works, but rather the more to be commended, because
it shows how we are enabled to do good works. For without faith
human nature can in no wise do the works of the First or of the Second
Commandment. Without faith it does not call upon God, nor expect
anything from God, nor bear the cross, but seeks, and trusts in, man's
help. And thus, when there is no faith and trust in God all manner of
lusts and human devices rule in the heart. Wherefore Christ said, John
16,6: Without Me ye can do nothing; and the Church sings: Lacking
Thy divine favor, There is nothing found in man, Naught in him is
harmless.
Article XXI: Of the Worship of the Saints.
Of the Worship of Saints they teach that the memory of saints may be
set before us, that we may follow their faith and good works, according
to our calling, as the Emperor may follow the example of David in
making war to drive away the Turk from his country; For both are
kings. But the Scripture teaches not the invocation of saints or to ask
help of saints, since it sets before us the one Christ as the Mediator,
Propitiation, High Priest, and Intercessor. He is to be prayed to, and has
promised that He will hear our prayer; and this worship He approves
above all, to wit, that in all afflictions He be called upon, 1 John 2, 1: If
any man sin, we have an Advocate with the Father, etc.
This is about the Sum of our Doctrine, in which, as can be seen, there is
nothing that varies from the Scriptures, or from the Church Catholic, or
from the Church of Rome as known from its writers. This being the
case, they judge harshly who insist that our teachers be regarded as

heretics. There is, however, disagreement on certain Abuses, which
have crept into the Church without rightful authority. And even in these,
if there were some difference, there should be proper lenity on the part
of bishops to bear with us by reason of the Confession which we have
now reviewed; because even the Canons are not so severe as to demand
the same rites everywhere, neither, at any time, have the rites of all
churches been the same; although, among us, in large part, the ancient
rites are diligently observed. For it is a false and malicious charge that
all the ceremonies, all the things instituted of old, are abolished in our
churches. But it has been a common complaint that some abuses were
connected with the ordinary rites. These, inasmuch as they could not be
approved with a good conscience, have been to some extent corrected.
ARTICLES IN WHICH ARE REVIEWED THE ABUSES WHICH
HAVE BEEN CORRECTED.
Inasmuch, then, as our churches dissent in no article of the faith from
the Church Catholic, but only omit some abuses which are new, and
which have been erroneously accepted by the corruption of the times,
contrary to the intent of the Canons, we pray that Your Imperial
Majesty would graciously hear both what has been changed, and what
were the reasons why the people were not compelled to observe those
abuses against their conscience. Nor should Your Imperial Majesty
believe those who, in order to excite the hatred of men against our part,
disseminate strange slanders among the people. Having thus excited the
minds of good men, they have first given occasion to this controversy,
and now endeavor, by the same arts, to increase the discord. For Your
Imperial Majesty will undoubtedly find that the form of doctrine and of
ceremonies with us is not so intolerable as these ungodly and malicious
men represent. Besides, the truth cannot be gathered from common
rumors or the revilings of enemies. But it can readily be judged that
nothing would serve better to maintain the dignity of ceremonies, and
to nourish reverence and pious devotion among the people than if the
ceremonies were observed rightly in the churches.
Article XXII: Of Both Kinds in the Sacrament.
To the laity are given Both Kinds in the Sacrament of the Lord's Supper,
because this usage has the commandment of the Lord in Matt. 26, 27:
Drink ye all of it, where Christ has manifestly commanded concerning
the cup that all should drink.

And lest any man should craftily say that this refers only to priests,
Paul in 1 Cor. 11,27 recites an example from which it appears that the
whole congregation did use both kinds. And this usage has long
remained in the Church, nor is it known when, or by whose authority, it
was changed; although