_Some Weighty and Important Reasons
                          Why Each and Every Christian,
                              Whatever His Estate,
                   Is Accountable and Obligated at Every Time,
                              But Especially Now,
              To Make Public Confession of His Faith and Doctrine
                                  By Mouth
                              And If He Is Able
                               Also in Writing._

                          by Cyriacus Spangenberg
                       (Erfurt: Georg Baumann, 1561)
       


[I]

     In the first place we ought to be moved to such oral and written
confession by the earnest commandment of our dear Lord God and also by his
comforting promise.  For his commandment requires of us that we hallow and
honor his name; that is, that we should speak well of him, his will, nature,
and Word, of his Son and Spirit, of his Kingdom and Church, in a right and
Christian way.  And all that he speaks and says, establishes and ordains, we
should confirm before others with our Amen, bear witness to it publicly, and
confess it with our mouths before all who are present, and if God has given us
the grace and understanding, to do so also in writing before those who are
absent, and [we should confess] not one time only, but whenever possible, even
daily, just as we daily pray in the Our Father, "hallowed be thy name," and
"thy will be done on earth as it is in heaven," where God's glory and name are
confessed and praised daily without cease.  How much more is this needful on
earth, where the devil through his factions, sects, heretics, and false
teachers scorns and blasphemes God's Word and Sacrament to high heaven, "both
orally and in writing!"  Against this all Christians in general, and each in
particular, should not shrink from making their confession by teaching and
writing, to God's glory and praise, according to his earnest command, but
should do so freely, openly, and in the daylight.

     And it is also true that man was especially created for the purpose of
praising and honoring God, which is certainly not accomplished by silencing
the truth.  We are also freed from the bonds of death and the devil in order
that we might not henceforth be silent concerning God's might, honor, and
praise, but forever honor and highly praise them, and praise him by the daily
confession of his gracious deeds our whole life long.  We are accountable--if
we wish to be his servants--to obey and follow this commandment on pain of
losing all God's grace and favor.  For the Lord will not hold him guiltless
who does not honor his name.

     In addition to this commandment of God we have also his comforting
fatherly promise, Matt. 10, where Christ says, "Whosoever confesses me before
men, him will I confess before my Father in heaven."

     And if anyone is not moved to true and public confession by such a
promise of the Lord's graciousness and good will, then let him take thought
for the threat which follows, where Christ says, "But whosoever denies me
before men, him will I also deny before my Father in heaven."  And that
silence is also part of denial, Christ shows in Mark 8:  "Whoever is ashamed
of me and of my Word in this adulterous and sinful generation, of him also
shall the Son of man be ashamed, when he cometh in the glory of his Father
with the holy angels."

     Therefore, since our religion, praise God, is the only right, true,
pure, divine religion and doctrine, which gives the glory to God alone and not
to our powers or works, and which alone brings sound knowledge of God's nature
and will, being built on the writings of the apostles and prophets alone, and
not on human wisdom and good thoughts, we are responsible before God and his
church [gemeine] always to confess it constantly, by mouth and in writing, in
order to glorify God and instruct others, and to expose the errors of those
who teach in a wrong and unchristian way concerning either God's nature or his
will, his Word or sacraments.

     Against this first reason [for confession], two kinds of objection are
made by certain good folk who have all sorts of human thoughts on the subject
and therefore are not very deeply moved by the necessity of confession.

I.

     In the first place, they say that there is no need to make an open
confession of the doctrine, or to give one in print, while no one is demanding
or compelling such a confession from us.  But when one is demanded, then there
will be time enough to come forward with one.  I answer that our dear Lord
God, the greatest and highest king, earnestly commands such a confession from
us, as we have noted, at all times when it may serve the glory of his name and
advance the spread of his Word.  But if most believing, divinely-taught
Christians waited for the command of the rulers or children of this world to
honor and praise God's name and glory and to attack and oppose false teaching
with their confession, then the preaching of the Gospel would be brought to
light very slowly, the simple would rarely be taught, God's name and honor
would be little praised, and false teaching would never be attacked or
censured.  And even though the great men of this world do not actually demand
a confession of the truth from us, but would much rather see it silenced, or
when they demand [a confession] they are only seeking a reason to attack us,
we are nonetheless even in this case obliged to make a clear and full
confession.  And it is undeniable, moreover, that everywhere, in every
country, there are many pious, good-hearted people who desire with all their
hearts to see, read, and strengthen themselves with the manifold and yet
unanimous confessions of the doctrine made by many Christians in these last
and woeful times.  When they are seeking this from us and others, it would be
contrary to brotherly love to deny it to them.  Therefore one cannot deny it
to our enemies either, as Peter announces, 1 Peter 3:  "Be ready at all times
to give an answer to every man that asketh you a reason of the hope that is in
you."

     Yes, you say.  But haven't others of the same confession already done so
and published [their confessions], in which such good-hearted, needy people
have enough to strengthen themselves, so that they do not need our confession
at this time?  I answer that, just as God wished all the Israelites to give
something for the construction of the Tabernacle, even if it were nothing more
than goat's hair, even so he wants all Christians, or at least all
congregations, to spread abroad the glory of his Name and Word by their
confession, and in these strange ways to be saved.  And he is not at all
pleased when anyone wants to withhold his assistance through silence, but
especially those to whom [God] has given grace, gifts, and understanding to
make a good [confession].  And if someone, by reason of skill, eloquence,
manner, style, and aptitude, is not able to make [a confession] so well as
others, God nonetheless wishes to have [a confession] from us and is pleased
by it, and gives it his blessing that it may not go forth without fruit.  For
in the Old Testament it was not only by golden candlesticks, cedar beams, and
silk curtains that the divine worship was commended and ornamented, but also
with candlesnuffers, bronze ashpans, shovels, fleshhooks, firepans, and pegs,
(cf. Exodus 25-27) which nevertheless all had their use and purpose, and none
of them was made to lie moldy, useless, and idle.

     Then these aforementioned well-meaning people speak up and come forward
for a second time.  "A public confession has already been made for our time,
that is, in the year 1530 at Augsburg for the entire Empire; [this confession]
has frequently been published in Latin and German, and in it everything is
clearly contained which belongs to our faith, religion, doctrine, and worship,
so that everyone may easily see from it the religion to which we and others
who invoke the Augsburg Confession and its Apology are devoted.  I answer that
the Augsburg Confession which was submitted in the year 1530 to the Imperial
Majesty and was then publicly read, and is still being printed, is a truly
Christian and right confession of the pure and only divine truth, being
founded on the writings of the prophets and apostles, and is certainly and
surely true, for once and for all times.  And furthermore no one may rightly
disavow it, but in accordance with the pure Holy Scripture which is cited,
must also invoke this Confession as well as the three chief Symbols.  But
while at the present time there are appearing not only such sects and false
teachers as are directly opposed to the Augsburg Confession and reject it, but
among the deceptive spirits there are also many who invoke the letter of the
aforesaid Confession and thus introduce their false teaching secretly, even as
they also cite the words of the same Confession, there is therefore now above
all else a great need that they should be opposed.  First of all, we should
take all pains to frequently repeat this Confession.  Second, we should take
up their false interpretations and misunderstandings as a warning to everyone,
so that they may understand how vigorously the simple words have been twisted
into to a false sense, and just as was done against the Papists in the
Apology, so also now and as often as necessity demands, we should explain this
Confession plainly and understandably through repetition and clear statement.

     The holy Fathers, too, were moved by this consideration already in the
beginning of the Church, so that they not only directed the people to the old
writings of the prophets and apostles, but also repeated them along with their
true interpretation.  And again, in order to show how and why the heretics
interpreted otherwise and were led into misunderstandings, for good reason
they rejected and opposed such false interpretations not only orally before
their hearers but also in writing for the sake of others.

     If now the Holy Scriptures, God's own Word, cannot be spared, but must
endure being invoked by all the heretics, cited to excuse their errors, and
resorted to by them all, is it any wonder that the same thing is also
happening to our dear Augsburg Confession?

     Even so it can be shown how both kinds of Sacramentarians and also the
new teachers of works, along with those who ascribe more to the will or
natural abilities and powers of man in conversion than is just and right, are
invoking the Augsburg Confession and citing it form themselves word by word,
but covering it over with a foreign understanding and gloss.  Therefore it is
truly necessary that there should be not only a single but a frequent
restatement, repetition, and correct explanation of the aforesaid Confession. 
Only let there be no philosophy or human good thoughts mixed in, or obscure
and inadequate language, any more than there was in the first [confession].

II.

     In the second place, we and all other true Christians ought to make oral
and written confession in order to give witness to our faith.  For if our
faith is genuine, then we will not be silent, or conceal it and hold it back. 
But if we hold our silence and are ashamed to confess our faith, then it is
surely not yet true faith, and we stand in need of God's help to deliver us
from unfaithfulness.  For David says concerning true faith in Psalm 116(:10),
"I believed, therefore I speak."  And Paul, 2 Cor. 4(:13):  "We also believe,
and therefore speak."  That is, we henceforth confess the Gospel freely, and
do not ask what anyone else will say or do to us on that account.  For the
first fruit of true faith is confession, and whoever would be a believing
Christian, must not silence, conceal, or cover up his faith, but freely,
clearly, and publicly confess it.  For Romans 10(:10) says, "With the heart
man believeth unto righteousness, and with the mouth confession is made unto
salvation."  And in Acts 4(:20), Peter and John say, "We cannot but speak the
things which we have seen and heard."

     Here there are many and various objections:

     In the first place, they say that if such direct and full confession
were made at all times, and we were to go on doing so, then there would be all
sorts of trouble, misfortune, and danger to worry about, and would certainly
not fail to appear!  I answer, that the Lord Christ has himself already said
this, so that we would not think that it would happen without any danger. 
John 15(:18,21):  "If the world hate you, ye know that it hated me before it
hated you.  All these things will they do unto you for my name's sake."  John
16(:1,4):  "They shall put you under the ban, yea, the time cometh, that
whosoever killeth you will think that he doeth God service.  But these things
have I told you, that ye may remember that I told you of them."

     Those who would be Christians should know this and prepare themselves,
and submit themselves to it, or leave the Gospel alone, since it is a word of
the Cross, and not misuse it as a cover for carnal freedom.  For it says, "If
we suffer with him, we shall also be glorified with him," Rom. 8(:17).  The
Lord Christ himself had to travel this path to glory, Luke 24(:26).  And as
his Father has appointed him the Kingdom, so has he also appointed one to us,
Luke 22(:28).  And if we want to sit with him in his Kingdom, we must not let
it grieve us that we must first drink a bitter cup for his sake, Mark 10(:37-
39).  David experienced this, and so he said in Ps. 116(:10), "I believe,
therefore I speak; but I was greatly afflicted."  And thus the truth is known
(as John Hus says) that they are least persecuted who love the glory of men
more than the glory of God (John 12:43).  But those who have most regard for
God's glory must usually suffer.  For the world cannot endure the confession
of the Gospel; it desires to remain unmolested by the Holy Ghost.  Therefore
the Holy Ghost impels the children of God that they may not remain silent. 
And then the presecution begins, and the elect must suffer and let themselves
be bound and slaughtered.  But God's word is not bound, 2 Tim. 2(:9).  And
they have for themselves also the comfort that they may say with St. Paul, 2
Cor. 4(:14), "We know that he which raised up the Lord Jesus shall raise up us
also by Jesus, and then we shall be forever with the Lord," 1 Thess. 4:(17). 
For "precious in the sight of the Lord is the death of his saints" (Ps.
116:15).

     Moreover, in the second place, some say that such a confession, in which
the truth is so exactly confessed and error is so clearly opposed and
condemned, will arouse many powerful and learned men to oppose us violently in
writing and perhaps also in deeds, men who otherwise, if silence had been
kept, would have been at peace with us or at least left us unmolested.  I
answer:  "I believe, therefore I speak."  Silence will not do.  And if
everyone who is irritated by [our confession] becomes angry and indignant, and
even if they rage and storm like tyrants and torment us, we can do nothing
about it; it is not our fault.  Just as little was it the apostle's fault that
he with his teaching was not a "savor of life unto life" to all men, but
rather to many a "savor of death unto death," and yet to Christ he remained a
sweet savor, both "in them that are saved and in them that perish," 2 Cor.
2(:15-16).  He who has bad eyes must be the enemy of the dear sun and the
light, and grumble against them.  Is not therefore the cause of such grumbling
the one who has made the sun or kindled the light?  He who has a bad
conscience and an unclean heart can do nothing but be offended at the truth
and oppose and blaspheme it.  Does the blame not belong to the one who
confesses the truth?

     The Lord Christ could very well have kept the friendship of King Herod,
the governor Pilate, and the high priests with all the court, synagogue, and
council in Jerusalem, if he had kept silent about the truth.  He knew all this
perfectly well beforehand:  how his preaching would stir up anger against him
and produce turmoil in all the world.  But he did not therefore cease to
praise and confess his Father's glory.

     The holy apostle Paul was our Lord God's specially chosen vessel (Acts
9:15).  But if he had waited to preach and confess Christ and the truth, and,
on the other hand, to attack idolatry and false teaching,  so that no revolt
of the godless, no turmoil or persecution might rise up against him, he would
still be waiting to preach his first sermon.  For nowhere was he pleasing to
everyone, and wherever he went, he was ill received, sometimes beaten and
stoned, and many tumults arose over him.  But he took no thought for all this,
and therefore he did right and well and went forth with his confession,
according to God's command, full of joy and comfort.  And if the blessed
Luther, considering the great dangers that surrounded him at the beginning of
the restored preaching of the Gospel, had kept his silence, and waited for a
more opportune time, we would still be lying in deep Egyptian darkness to the
present day.  Therefore we must not let the opinion of others, friendship or
enmity, or powerful and learned people, hinder us from making a confession.

     It is well said and in accordance with God's will that we should keep
peace and friendship with everyone.  But this is not to be done by ignoring
the divine commands and setting aside God's honor.  "If it be possible" (as
Paul says in Rom. 12[:18]), "as much as lieth in you, live peaceably with all
men."  But it does not depend on us or on our choice whether to confess or not
to confess God,  but rather we are most earnestly commanded to make a
confession.  So then if certain people cannot or will not endure such [a
confession], then it is impossible that they should be at peace with us.  But
whose fault such a breach of peace is, everyone can easily judge.  But that
the world judges otherwise, we must commend to God.

     Furthermore, in the third place the excuse is made that the supreme
authority, which must nonetheless be honored, is unwilling to see such a
confession and have, in part for compelling reasons, forbidden that
[confession] be made publicly.  I answer that the supreme authority must be
held in all honor, along with all those who occupy the office of government,
as we unanimously teach according to God's commandment from St. Paul and the
other Scriptures.  But what reasons they have for bearing such ill will toward
the confession of the truth of the Gospel and opposition to godless teaching,
they themselves and those who put such thoughts in their heads will know best. 
Such considerations cannot come from God, nor from faith, to which confession
is so closely attached that they cannot be separated from one another.  Now
"whatsoever is not of faith is sin," Rom. 14[:23].  And no Christian will
acknowledge it right to suppress the fruits of faith for the sake of sin.  And
even if the supreme authority were to forbid the public confession of the
truth, we could not obey him, for God's command and our calling stand in the
way.  "Whether it be right in the sight of God to hearken unto men more than
unto God, judge ye yourselves," as Peter and John say in the fourth chapter of
Acts [Acts 4:19].  And Tobit is praised because he buried his fellow believers
even against the king of Assyria's command, Tob. 1[:17ff].  And the three men
who would not adore the idol at Babylon, in the third chapter of Daniel.  And
Daniel who called on the God of Israel against the order of King Darius,
Daniel 7.  And the seven brothers, 2 Macc. 7, with their mother, and Eleazar,
who would eat no swine's flesh agaist God's commandment when King Antiochus
desired it.  Should we then be so terrified by the commandments of men that we
forsake our confession and consent to false teaching with our silence, when so
much more depends on it and it amounts to so much more than the aforementioned
things.  And if something more should happen to us, it lies in God's hands. 
We are no more our own, to do what seems good or opportune to us, but Christ
has bought us for a price, wherefore we are obliged to further his glory even
at danger to or the cost of our body and life, which indeed shall not be lost,
and he will restore and give everything back to us still more gloriously,
Matt. 16[:25-27].  But God himself must work and act in us if we are to
believe and do this, as he has promised to do, if we ask him for this, and
keep his Word, and regard it more highly than all the power and riches of the
world.

     In the fourth place, we are also reproached that the papalist estates
will use our confession and opposition to certain sects as justification for
raging and raving all the more horribly against the Sacramentarians and
others, and many pious simple Christians will have to pay the price, and will
be under the impression that they are being persecuted because of the errors
that we oppose and condemn as wrong in our confession.  This reproach seems
appealing to worldly-wise people, but among us the rule holds that what is
good and profitable should not be suppressed because certain evil people
misuse it.  For there is nothing so good that it is not shamefully misused by
perverse people.  And in this one must also include the Holy Scriptures, which
more than ever have been invoked to cover all kinds of shameful, wicked
endeavors.  Accordingly the papist tyrants can put forward whatever they will
to support and defend their madness, but first let every man know well why
they are such implacable enemies to us and others.  For them it has nothing to
do with any article of faith.  For they do not attack the Sacramentarians so
harshly because they deny the true, essential, natural, corporal presence of
the Body and Blood of Christ in the Sacrament, but their hatred and enmity
comes from the fact that they will not accept and adore the pope as the head
of Christendom, will not tolerate the mass, and reject and condemn purgatory,
indulgences, the adoration of the saints, pilgrimages, and other things that
bring the papists money.  For these things cannot stand if it is taught that
man is saved only by faith before God, for the sake of Jesus Christ; therefore
they are such bitter enemies of us and our teaching, and of all those who do
not agree with them in everything.  But, like their father [John 9:44], they
always put forward another lying reason.  Like Cain and Herod, they have
always and ever gone forward with their slaughter and persecution, and at this
time too they would certainly not cease even if there were no more confession
of the true doctrine or opposition to error.

     And again a fifth objection is made, that if the errors that have crept
in are publicly opposed in the light of day, then many great lords along with
many cities which have hitherto confessed the Augsburg Confession along with
us, but have in part kept silence concerning the errors which are now being
opposed, and have in part given them a favorable interpretation, and tolerated
them in their midst, will be moved to stand entirely appart from us, and the
company of those who completely separate themselves from all sects will become
very small, and altogether too weak for the opponents of the Augsburg
Confession, and therefore our enemies will take the opportunity to suppress it
all the sooner.  Here we must remember that Christ the Lord himself has said
that before the end of the world the number of the elect will be very
scattered and small, Luke 18[:8], "When the Son of man cometh, shall he find
faith on the earth?"  "For there shall arise false Christs and false
prophets,"  and because of the great ingratitude, they shall by God's decree
introduce such powerful errors that, if it were possible, they would lead
astray the very elect, Matt. 24[:24].  But the Lord God comforts his little
band:  "Fear not, little flock," as the Lord Christ says in Luke 12[:32], "for
it is your Father's good pleasure to give you the kingdom."  So it does not
depend upon numbers, whether the troop is large or small, but it says in Luke
11[:28], "Blessed are they that hear the Word of God and keep it."  And only
the fourth part of the sown seed fell upon the good land, Matt. 13[:8,23]. 
Therefore the company of God's elect is not so small as it appears before our
eyes, as we may take it from the example of the prophet Elijah, who was also
troubled by the thought that there was none save himself and some very few who
remained faithful to the true God of Israel, but he received a very different
report from God.

     Moreover, it is dangerous to trust in numbers and depend upon princes
[Ps. 118:9].  For although it is indeed not wrong in a question of religion to
stand unanimously together, and to bring more and more estates to the Gospel
by public confession and Christian solicitation, and to commit themselves to
stand by the pure doctrine, with God's help, nevertheless we ought not to put
our trust in such unity and common ties, or upon such size, numbers, and
might, as if we thought that the truth could thus be preserved and vindicated
much better than otherwise, or as if it were impossible to advance God's cause
by means of the few and humble.  But in these weighty matters we should regard
and trust God and his Word alone.  If he gives the aforesaid means and
increase, we should give him thanks and make use of them, but in such a way
that our trust is not turned away from God either entirely or even in part,
and placed in the creature.

     And finally, let every man consider himself whether it is possible that
there should be a separation from the enemies of the truth and fruitful
resistance, when with our own silence we tolerate and cover up great errors in
doctrine among ourselves, against our own conscience.  And thereby, in order
that our company may grow all the larger, we deliberately admit all sects and
factions and permit them to avail themselves of the title of our Confession
and to boast of the name of our religion, and we ourselves gladly stand with
them as one man.  What this will finally gain in the end, a prudent man can
easily judge.  And therefore, if we would make a steadfast confession of the
truth of the Gospel, if we would make a right and true stand against our
adversaries and the papists, we must first oppose and reject the errors which
have broken in under the name and by the side of the Augsburg Confession, and
not be yoked with those who shield themselves under it for protection, or we
will plow a very uneven furrow.  It is of no account that the company of the
righteous may thereby become very small, for even natural experience teaches
that a small band that is of one mind stands firm against a great multitude in
which there is discord and disunity.  We would entrust this also to God, for
it lies in his hands, and not in the hands of of men.

     Moreover, this is the sixth objection, that such rejection must not be
made, not by particular congregations, churches, or persons, but by an entire
general synod or by the whole church.  It is true that errors should be
condemned and opposed by a regular synod with the unanimous voice of all who
are committed to the Augsburg Confession, but this has not happened.  It is
nevertheless certain that the true and real members of the Christian church do
not approve of any of the errors which have intruded and which we condemn,
much less protect and defend them.  But while no common confutation has yet
been produced, it is therefore not forbidden to the individual members of the
church--rather, it is earnestly urged on the congregations and their pastors
by Christ--that they should make positive confessions and explanations of the
confession, in order to warn the simple against the ravening wolves that slink
in in sheep's clothing [Matt. 7:15].  And the common man does no wrong when he
makes his public confession against all the newly-arisen sects, only provided
that it is conformable to the faith and right according to the rule of the
Gospel and the Word of God.

     Here the seventh objection is made, that although every congregation and
then also every Christian has not only the right but also the command of God
to judge and decide concerning all doctrines according to the the Word of God,
and to make their confession of the truth and oppose error, nevertheless at
the present time, amid so many divisions, this should be foregone and put off
until a general, universal Christian council or at least a national synod. 
Here is the answer:  To hold a Christian council for the sake of unity of
doctrine and to stand against the false teachers is a truly godly work.  But
that the confession of the truth and the confutation of error should be left
exclusively [for a council] and not be undertaken any sooner, God has nowhere
commanded or urged in the whole of Holy Scripture.  Morover it is to be
expected, as things stand at the present time, that a Christian general
council will never be assembled, or at least not for many years, and scarcely
so soon a national synod.  Meanwhile, where does that leave the poor simple
and unlearned folk?  Should they not meanwhile be faithfully warned against
false teaching with a full confession, with basic instruction in all the
articles of the true religion, and with well-founded confutation of all
errors?  Or is it wrong (while errors are publicly spread and tolerated among
the people through preaching, printing, and writing) that public confutation
of the same should be made by mouth and in writing?  Can it be connived at,
tolerated, and allowed that woe is brought upon Christendom when it ought
instead to be protected with all possible diligence?  Why do men hinder and
delay averting and ending this calamity through right teaching?  Or should the
devil with his lies always have power and right to work in open daylight?  But
as soon as Christ and his Holy Spirit, with his truth and judgment, are heard,
then it will for once be time for men to come together for a council or synod. 
"Be wise now therefore, O ye kings; be instructed, ye judges of the earth. 
Serve the Lord with fear, and rejoice with trembling.  Kiss the Son, lest he
be angry, and ye perish from the way, when his wrath is kindled but a little. 
Blessed are all they that put their trust in him," Ps. 2[:10-11].  "Are ye
then mute, that ye will not speak what is right, and judge uprightly, O ye
sons of men?" Ps. 58[:1].  "How long will ye judge unjustly, and accept the
persons of the wicked?" Ps. 82[:2].

     Finally we must also hear that to make such a confession makes it appear
as if we wished to associate ourselves with certain estates in the Empire, and
provide an excuse for faction.  The answer to this is that suspicious people
want to think and accuse us of various things without ground.  But we comfort
ourselves with our conscience and do not build upon men, and indeed should
not, since God has forbidden it.  And if men wish to make themselves dependent
on men for the sake of temporal honor, goods, and welfare, they must set about
it in a different way, and attach themselves to the great rulers, of whom not
many rightly acknowledge God.  And so if one wishes to form such an
association, he must not depend on the confession of the truth, for that earns
little thanks in the world.  But otherwise, to agree in one voice with godly
and Christian estates in the unanimous confession of the Gospel is not only no
sin, but is a service well-pleasing to God and useful to his Church.

III.

     The third consideration by which we should always be provoked and moved
to make our confession by mouth and in writing, and on the other hand to
oppose errors and false teaching, is our deep, great, and undeniable need,
both that of our own people, and also that of others.

     First, since so many look to our person, it is needful that through
manifold repetition and explanation of our confession of faith, and through
diligent exhortation and confutation, we should become more practiced in the
Holy Scriptures, and establish the fine practice of comparing Scripture with
Scripture, in order to better fix the true interpretation, and thus become
able to explain it more fruitfully to the lambs that have been commended to
us, for thereby everyone will be so well grounded that they will not come to
question the articles of their religion, or ask how the errors are to be
opposed from the solid grounds of the Scripture.  And hence it comes that,
although the heretics do no little harm, nevertheless they also, on the other
hand, serve an admirably useful purpose among the godly and produce good
theologians, for all things work for the best to them that believe [Rom.
8:28].

     Therefore it is for our own profit and that of our hearers that we are
strengthened both through confession and through confutation, in the first
place so that we may grow in faith and remain steadfast, and in the second
place to guard ourselves in the fear of God against false security and human
wisdom, and to pray diligently to God for the help of his Holy Spirit.

     Finally, too, we and our people are by such means frequently warned to
guard ourselves against heresy and false doctrine and error, for otherwise
many would be led astray into unforseen opinions, if they were not warned by
the condemnation of the sects.

     And so we are also obligated before God and by reason of our office to
fully warn our churches and hearers against the sects and the errors which
have intruded.

     Here another objection is made, that it is unnecessary to warn the
people of this region against such sects and errors, since our churches are
still pure and no one has yet joined such sects.  Therefore we should properly
wait to oppose them until one or a few of them make some move (which may God
graciously prevent); then it will be time to make a separation by means of an
official confutation.  I answer that we should thank our Lord God from the
bottom of our hearts that our churches have pure doctrine and true divine
worship, and it is also truly worthy of thanks, and we should also humbly
beseech him, that they remain faithful to such pure doctrine and confession,
and that, even as he has hitherto, he should graciously protect them from all
error.  But (in my judgment) we will do well to remember, if we will, what
Satan has dared against our churches in some places through the antinomians,
the sacramentarians, the interimists, adiaphorists, and the new teachers of
works, how assiduously he has worked, what pains he has taken.  And although
God has graciously prevented him from accomplishing what he would,
nevertheless the seed which he scattered in so many ways has not all fallen
together by the wayside.  It will have trickled into some hearts, whether or
not they will confess it openly.  And therefore it is truly needful that they
be brought back to the right way through the confession of the truth, and be
led away again from false opinions through the confutation of the error.  And
what the devil has hitherto dared to do in certain sects, that restless spirit
can also undertake in the others.  Therefore it is not necessary to wait to
confute the sects until they break forth in our lands, but it is better to
oppose them beforehand, and to warn the people of them before they come, just
as the prophets, Christ, and the apostles warned long beforehand of the
Antichrist and other evil things, and clearly showed their falsehood before
they came.  For "a blow that is forseen can easily be dodged."  And thus it is
often too late and in vain when an error is not resisted until it has already
established itself.  We should consider, too, that often craftsmen from other
places are entrusted to us, and our young people are entrusted to other
places, and in both cases they need good instruction in the doctrine and
admonition against error.  I pass over the fact that the leaders of the sects
and the founders of the errors, sometimes under assumed and sometimes under
unconcealed names, have for a long time now been printing books in order to
introduce their errors in foreign places as well, so that truly it has never
since the beginning of the world been so necessary to warn against errors by
mouth and by writing, as it is at the present time.    And it is therefore
nothing more than a purely carnal thought that in some places it will not be
tolerated to oppose the spreading errors from the pulpit as the appointed
texts give opportunity, and to warn the people.  Is it any wonder that those
who are interested only in temporal goods pay so little or no regard to the
danger to their spiritual good?

     And here we should consider not only our own need and that of our
children, but also the salvation and blessedness of the souls of our
descendants, so that they may not be deprived of the saving doctrine.  If we
are so concerned to leave them some provision for the body, should we not then
also take much more care that they may also inherit from us the treasure of
the true knowledge of God and the pure doctrine?  At present the pulpits of
this region are, God be praised, well ordered; but who knows what will come
hereafter.  There is no doubt that the devil will strive with all dilligence
to stir up yet many more and more horrible sects in the coming times, and God,
to punish the great scorn and misuse of his Word, will ordain grievious
things, so that our descendants will want to know what we, their forbearers,
taught and believed, and also what we judged conderning the many sects.  This
alone would be reason enough to make a written confession of the truth and
confutation of errors and to leave it in print to all the congregations after
us, not to mention our own need and that of our own people.

     Moreover, the need of other people calls for such public writing.  These
people, however, are of two kinds.  Some have not been led astray by the
sects, the others have, unfortunately, been urged into error, and have been
deceived with flattering and pleasing words.  Now, we are obliged to serve and
advise them both to the best of our abilities.  To those who have not yet been
led astray, and in part do not know what they should think of the deceitful,
false teaching, we are obliged, since they are our our brothers in Christ
Jesus, to strengthen, exhort, and encourage them with our confession and
confutation, that they may remain steadfast in the pure doctrine and faith, as
Peter is commanded by the Lord, Luke 22[:32], "when thou art converted,
strengthen thy brethren."  So too we should warn them to keep themselves from
false teaching, and show the reason and ground.  This is a true Christian work
which is commended by God, brotherly love, and deep need.  And if we did not
do so, we would dishearten such good-hearted people with our silence.  Many
would think that some of us were well disposed to the sects, or that we were
not allowed to murmur a word against them, or that perhaps we were unable to
bring solid proofs from the Holy Scriptures against them, or that we were so
despondent, or so indifferent, that we refused to let the common need of the
churches touch our hearts at all.  And these and whatever other similar
mistrustful thoughts and suspicions would be produced by such untimely
silence, we are therefore by all means obligated to forestall.

     And truly such confession of pure doctrine and opposition to false
doctrine, on the aforesaid basis, is as much and even more our duty in this
kingdom as anywhere else.  In the first place, it was from this kingdom that
the man came and arose who first by God's providence set up the newly
rekindled light of the holy Gospel in German lands.  Therefore we preachers
and congregations in this kingdom, God be thanked, should endeavor with all
possible diligence in teaching and writing to see that this light may forever
shine and burn pure and bright, and that it is not ever obscured by false
doctrine and error.  And thus in accordance with the gift which God has
bestowed, we should bring as it were oil to this bright lamp through
repetition and explanation of the Christian confession, and by confutation of
the errors we should cleanse and purify this light, to the praise of God and
the benefit of all Christendom.  Accordingly, many churches and congregations
look to us, and having seen how we by God's grace previously stood against the
changes which were then at hand, they also give diligent attention to see what
we will say to the manifold sects that have now sprung up in great numbers
everywhere.  And now to put them off with silence, and to leave them in doubt,
and to refuse to help them!--I would scarcely know how to answer for these
things before God.  Moreover, certain of our people have in part attacked and
confuted the errors in writings published under our name before this time,
which many pious Christians have embraced and thence received comfort and
teaching.  If we should now remain silent with regard to the other errors,
which are partly open abominations and partly crafty deceptions, there would
be no mercy for us and our teaching office.  In addition, we are reproached
and accused by certain invidious persons in foreign realms and cities, as if
we in this realm taught otherwise concerning good works than the judgment of
Holy Scripture requires, and thus make the people completely free from all
obedience to the divine law.  Thereby we are truly unkindly and unfairly
accused; and only for the sake of this unfounded accusation, for the honor of
the holy ministry, we would have reason enough to make written confession of
our doctrine and on the other hand to publish a confutation of false doctrine.

     I now pass over the fact that thereby, by God's help, the straying too
might be aided, and not a few of them brought back to the right path.  For we
are of good hope that some of them will read our confession of the doctrine
with its attached confutation of the errors, and that they will be illumined
by the grace of the Holy Ghost to acknowledge their errors, to turn back, and
to join us.  For our writing is so arranged that errors are refuted with all
gentleness, and no man is abused or harshly treated.  But above all it is
intended, not to further embitter anyone, but to win back the erring and to
bring the lost back to the right way.

     And so if Almighty God will give his grace thereto, how could such a
work be better arranged?  For we should give a good example with our lives and
good works to those that are outside, and thus draw them in.  Even so we are
truly accountable and obligated to serve them with our teaching and writing as
well, and direct them to God and the truth.

     Therefore neither is it right to say that we have our own certain
assigned congregation, over which we should diligently keep watch, and which
we are obliged to exhort and warn by teaching, and not to concern ourselves
about foreign congregations or to trouble ourselves over whatever errors arise
there.  These, I say, are ill-considered words.  For although each one should
diligently and faithfully watch over his assigned congregation, and not
neglect it for the sake of others, nevertheless it often happens that, in a
case of need and also otherwise, someone can help another church with advice
and writing without harm to his own.  And when necessity requires it, he is
also obliged to do so, since we are all indeed one church and congregation of
Christ, and each particular congregation is a member and part of the whole
congregation.  And accordingly, as one member serves another without detriment
or harm to the body, so it is also right for one congregation to serve another
by means of its teachers and overseers.  Is it not right that one village
comes to the aid of another in case of fire and helps to put it out, so that
the misfortune does not overwhelm, and what has not yet been reached by the
fire is saved?  Should we not then much more in such spiritual dangers come to
the aid of other congregations with writing and teaching, instruction and
refutation, and put out such fires of conscience, and thereby save those which
have not yet been set afire or poisoned?  This is indeed what God and love
require.  In these circumstances we must consider truly and well the great
need of our descendants and of our people and others.

IIII.

     The fourth reason to make and to publish such a confession and
confutation is the manifold benefit which this yields, as has already in part
been said.  For in the first place God is thereby obeyed, his honor and Word
are furthered, his kingdom is increased, and his will is fulfilled.

     Furthermore, our faith is exercised, strengthened, and increased.

     In the third place, the truth is confessed and spread abroad.

     In the fourth place, errors and concealed corruptions are uncovered.

     In the fifth place, the Word is sharpened through manifold restatement
and explanation of the confession.

     In the sixth place, love for friends and enemies is demonstrated and
exercised.

     In the seventh place, the offended and the weak and timid believers are
restored.

     In the eighth place, the faithful are strengthened and made more joyful.

     In the ninth place, the doubtful are led to sure ground.

     In the tenth place, many of the erring and deceived are converted again
and brought to the right path.

     In the eleventh place, the stiff-necked false teachers who audaciously
persist against conscience are brought to shame.

     In the twelfth place, the bond of love among the true and faithful is
strengthened by unanimous confession.

     And hence many more advantages would come about through God's grace,
which the dear fathers Augustine, Cyril, and others, and in our times the
blessed man of God Dr. Martin Luther also considered, and therefore entirely
confuted all the errors that arose before and during their times.  And
moreover they did not forbid that other glorious confessions of pure doctrine
be made, and other refutations of error written, but often, especially when
necessity demanded it, they restated and further explained them.  When the
heretic Pelagius arose, his errors were not opposed by one Father alone, but
by many of them.  Although Augustine and Cyril wrote against him, so also did
Jerome, Orosius, Innocent (at that time bishop of Rome), Gennadius,
Brawardine, and many others, so that we who follow the example of the dear
Fathers need not be ashamed.

       _________________________________________________________________

       This text was translated from the German for Project Wittenberg by
       Christopher B. Brown and is in the public domain.  You may freely
       distribute, copy or print this text.  Please direct any comments
       or suggestions to: Rev. Robert E. Smith of the Walther Library at
       Concordia Theological Seminary.
       
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