APOLOGY OF THE AUGSBURG CONFESSION.

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PREFACE.

PHILIP MELANCHTHON TO THE READER:

After the Confession of our Princes had been publicly read, several theologians and monks prepared a Confutation of our Confessions, to which his Imperial Majesty, after having it read at a session of the Princes, required our Princes to give their assent. But our representatives, having heard, that many articles were disapproved, which they could not reject without a violation of conscience, desired a copy of the Confutation to be shown them, in order that they might see, what the opposition condemned, and be able to refute their arguments. And in a cause like this, relating to religion and the instruction of conscience, they supposed that their adversaries would not be disposed to withhold their manuscript. But this our Princes were not able to obtain, except upon the most dangerous terms, which they could not accept. A reconciliation, however, was afterwards attempted, when it appeared that our Princes declined no proposition however burdensome, with which they could comply without a violation of conscience. But our adversaries pertinaciously demanded, that we should approve certain manifest abuses and errors; and as we could not do this, his Imperial Majesty again demanded that our Princes should give their assent to the Confutation. This they refused to do. For how could they agree to a treatise on the subject of religion, which they had never seen? especially since they had heard, that some articles were condemned, in which they could not, without conscious guilt, coincide with the decisions of their adversaries. They directed me, however, and some others, to prepare an Apology of our Confession, in which it should be explained to his Imperial Majesty, why we could not receive the Confutation, and in which the objections of our adversaries should be invalidated. For some of us had heard the general heads and points of argument while the Confutation was being read. This Apology they finally submitted to his Imperial Majesty, in order that he might know, that we were prevented by very great and weighty reasons, from approving the Confutation. His Majesty, however, would not receive the offered manuscript. Afterwards a certain edict was published, in which our adversaries boasted, that they had confuted our Confession from the Scriptures.

Accordingly, my reader, you now have our Apology, from which you will learn, not only what decisions our adversaries have made,–for we have related them in good faith,–but you will perceive also that they have condemned several articles contrary to the plain declarations of the Holy Spirit, and how far they have been from shaking our convictions by the evidences of Scripture. But though we commenced the Apology, by conferring with others, yet during its preparation I have added some things. For this reason I have prefixed my name, that no one may complain that the book has been published without a definite author. It has always been my custom in these controversies, to the utmost of my ability, to retain the form of the usual doctrine, that harmony might at some time be the more easily re-established. Nor would I now pursue a much different course, though I might with propriety draw the men of this age farther from the opinions of our adversaries. But the adversaries are so conducting the dispute, as to show, that they are not in search either of truth or harmony, but thirsting for our blood.

And now having written in a spirit as moderate as possible, if any thing be said here which may seem too harsh, I must premise that I am contending, not with the Emperor or the Princes, whom I reverence as I ought, but with the theologians and the monks, who have written the Confutation. I have but recently seen the Confutation, and observed, that it is written in a spirit so insidious and vituperative, that in some places it might deceive even the vigilant. I have not noticed, however, all their sophistry; for the task would be endless;–but have taken up the principle arguments, for the purpose of leaving our testimony among all nations, that we have maintained correct and pious views in reference to the Gospel of Christ. Discord is by no means agreeable to us, nor are we insensible of our own danger, for we can easily conceive the bitterness of the hatred with which we see our adversaries inflamed. But we cannot reject the plain truth, indispensable as it is to the church; for we believe, that every difficulty and every danger should be endured, for the glory of Christ and the advancement of the church. We are confident that God will approve our obedience, and we expect for ourselves the more equitable decisions of posterity. For it cannot be denied, that many points of Christian doctrine, which it is essential to keep apparent before the church, have been brought to light and explained by our adherents. We do not feel disposed here to state, under what pernicious and most dangerous opinions they had once lain buried among the monks, canonists, theologians, and sophists. We have the public testimonials of many good men, who render thanks to God for the inestimable blessing of being taught better things on many essential points, than our adversaries generally maintain. We therefore recommend our cause to Christ, who will finally decide these controversies, and we entreat him to regard his wasted and afflicted churches, and restore them to pious and perpetual harmony.