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884.) Since then the Augustana has been done into Hebrew, Greek, Spanish, Portuguese, Belgian, Slavic, Danish, Swedish, English, and many other languages. As to the English translations, see page 6. [tr. note: numbered section 4, above]

      28. Signatures of Augsburg Confession

      Concerning the signatures of the Augustana, Tschackert writes as follows: The names of the signers are most reliably determined from the best manuscript copies of the original of the Confession, which have been preserved to us. There we find the signatures of eight princes and two free cities, to wit, Elector John of Saxony, Margrave George of Brandenburg-Ansbach, Duke Ernest of Braunschweig-Lueneburg, Landgrave Philip of Hesse, then John Frederick, the Electoral Prince of Saxony, Ernest's brother Francis of Braunschweig-Lueneburg, Prince Wolfgang of Anhalt, Count Albrecht of Mansfeld, and the cities Nuernberg and Reutlingen. (L.c. 285; see also Luther's letter of July 6, 1530, St. L. 16, 882.) Camerarius, in his Life of Melanchthon, relates that Melanchthon desired to have the Confession drawn up in the name of the theologians only, but that his plan did not prevail because it was believed that the signatures of the princes would lend prestige and splendor to the act of presenting this confession of faith. Besides, this plan of Melanchthon's was excluded by the Emperor's proclamation.

      Although Philip of Hesse, in the interest of a union with the Swiss, had zealously, but in vain, endeavored to secure for the article concerning the Lord's Supper a milder form still, in the end, he did not refuse to sign. Regius wrote to Luther, May 21, that he had discussed the entire cause of the Gospel with the Landgrave, who had invited him to dinner, and talked with him for two hours on the Lord's Supper. The Prince had presented all the arguments of the Sacramentarians and desired to hear Regius refute them. But while the Landgrave did not side with Zwingli (non sentit cum Zwinglio), yet he desired with all his heart an agreement of the theologians, as far as piety would permit (exoptat doctorum hominum concordiam, quantum sinit pietas). He was far less inclined to dissension than rumor had it before his arrival. He would hardly despise the wise counsel of Melanchthon and others. (Kolde, Analecta, 125; see also C. R. 2, 59, where the text reads, "nam sentit cum Zwinglio" instead of, "non sentit cum Zwinglio.") Accordingly, the mind of the Landgrave was not outright Zwinglian, but unionistic. He regarded the followers of Zwingli as weak brethren who must be borne with, and to whom Christian fellowship should not be refused. This also explains how the Landgrave could sign the Augustana, and yet continue his endeavors to bring about a union.

      May 22 Melanchthon wrote to Luther: "The Macedonian [Philip of Hesse] now contemplates signing our formula of speech, and it appears as if he can be drawn back to our side; still, a letter from you will be necessary. Therefore I beg you most urgently that you write him, admonishing him not to burden his conscience with a godless doctrine." Still the Landgrave did not change his position in the next few weeks. June 25, however, Melanchthon reported to Luther: "The Landgrave approves our Confession and has signed it. You will, I hope accomplish much if you seek to strengthen him by writing him a letter." (C. R. 2, 60. 92. 96. 101. 103. 126; Luther St. L., 16, 689; 21a, 1499.)

      At Augsburg, whither also Zwingli had sent his Fidei Ratio, the South-German imperial cities (Strassburg, Constance, Memmingen, Lindau) presented the so-called Confessio Tetrapolitana, prepared by Bucer and Capito, which declares that the Sacraments are "holy types," and that in the Lord's Supper the "true body" and the "true blood" of Christ "are truly eaten and drunk as meat and drink for the souls which are thereby nourished unto eternal life." However, in 1532 these cities, too, signed the Augsburg Confession.

      Thus the seed which Luther sowed had grown wonderfully. June 25, 1530, is properly regarded as the real birthday of the Lutheran Church. From this day on she stands before all the world as a body united by a public confession and separate from the Roman Church. The lone, but courageous confessor of Worms saw himself surrounded with a stately host of true Christian heroes, who were not afraid to place their names under his Confession, although they knew that it might cost them goods and blood, life and limb. When the Emperor, after entering Augsburg, stubbornly demanded that the Lutherans cease preaching, Margrave George of Brandenburg finally declared: "Rather than deny my God and suffer the Word of God to be taken from me, I will kneel down and have my head struck off." (C. R. 2, 115.) That characterizes the pious and heroic frame of mind of all who signed the Augustana in 1530 In a letter, of June 18, to Luther, Jonas relates how the Catholic princes and estates knelt down to receive the blessing of Campegius when the latter entered the city, but that the Elector remained standing and declared: "To God alone shall knees be bowed; In Deo flectenda sunt genua." (Kolde, Analecta, 135.) When Melanchthon called the Elector's attention to the possible consequences of his signing the Augsburg Confession, the latter answered that he would do what was right, without concerning himself about his electoral dignity; he would confess his Lord, whose cross he prized higher than all the power of the world.

      Brenz wrote: "Our princes are most steadfast in confessing the Gospel, and surely, when I consider their great steadfastness, there comes over me no small feeling of shame because we poor beggars [theologians] are filled with fear of the Imperial Majesty." (C. R. 2, 125.) Luther praises Elector John for having suffered a bitter death at the Diet of Augsburg. There, says Luther, he had to swallow all kinds of nasty soups and poison with which the devil served him; at Augsburg he publicly, before all the world, confessed Christ's death and resurrection, and hazarded property and people, yea, his own body and life; and because of the confession which he made we shall honor him as a Christian. (St. L. 12, 2078 f.) And not only the Lutheran Church, but all Protestant Christendom, aye, the entire world has every reason to revere and hold sacred the memory of the heroes who boldly affixed their names to the Confession of 1530.

      29. Tributes to Confession of Augsburg

      From the moment of its presentation to the present day, men have not tired of praising the Augsburg Confession, which has been called Confessio augusta, Confessio augustissima, the "Evangelischer Augapfel," etc. They have admired its systematic plan, its completeness, comprehensiveness, and arrangement; its balance of mildness and firmness; its racy vigor, freshness, and directness; its beauty of composition, "the like of which can not be found in the entire literature of the Reformation period." Spalatin exclaims: "A Confession, the like of which was never made, not only in a thousand years, but as long as the world has been standing!" Sartorius: "A confession of the eternal truth, of true ecumenical Christianity, and of all fundamental articles of the Christian faith!" "From the Diet of Augsburg, which is the birthday of the Evangelical Church Federation, down to the great Peace Congress of Muenster and Osnabrueck, this Confession stands as the towering standard in the entire history of those profoundly troublous times, gathering the Protestants about itself in ever closer ranks, and, when assaulted by the enemies of Evangelical truth with increasing fury, is defended by its friends in severe fighting, with loss of goods and blood, and always finally victoriously holds the field. Under the protection of this banner the Evangelical Lutheran Church in Germany has been built up on firm and unassailable foundations: under the same protection the Reformed Church in Germany has found shelter. But the banner was carried still farther; for all Swedes, Danes, Norwegians, and Prussians have sworn allegiance to it, and the Esthonians, Latts, Finns, as well as all Lutherans of Russia, France, and other lands recognize therein the palladium of their faith and rights. No other Protestant confession has ever been so honored." (Guericke, Kg., 3, 116 f.)

      Vilmar says in praise of the Confession: "Whoever has once felt a gentle breath of the bracing mountain air which is wafted from this mighty mountain of faith [the Augsburg Confession] no longer seeks to pit against its firm and quiet dignity his own uncertain, immature, and wavering thoughts nor to direct the vain and childish puff of his mouth against that breath of God in order to give it a different direction." (Theol. d. Tatsachen, 76.) In his Introduction to the Symbolical Books, J. T. Mueller says: "Luther called the Diet of Augsburg 'the last trumpet before Judgment Day;' hence we may well call the confession there made the blast of that trumpet, which, indeed, has gone forth into all lands, even as the Gospel of God which it proclaims in its purity." (78.) The highest praise, however, is given the Augsburg Confession by the Church which was born with it, when, e. g., in the Formula of Concord, the Lutherans designate it as "the symbol of our time," and glory in it as the Confession, which, though frowned upon and assailed by its opponents,

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