Smalcald reader

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Table of Contents

The Smalcald Articles

Part I
Articles Concerning the Divine Majesty

Part II
Articles Concerning the Office and Work of Jesus Christ

Article I - The Chief Article

Article II - Of the Mass

Abominations and Idolatries Produced

Of the Invocation of Saints

Article III - Of Convents and Other Institutions

Article IV - Of Popery

Conclusion of Part II

Part III
Treatable Articles

Article I - Of Sin

Article II - Of the Law

Article III - Of Repentance

Of the False Repentance of the Papists

Article IV - Of the Gospel

Article V - Of Baptism

Article VI - Of the Sacrament of the Altar

Article VII - Of the Keys

Article VIII - Of Confession

Article IX - Of Excommunication

Article X - Of Ordination and Vocation

Article XI - Of the Marriage of Priests

Article XII - Of the Church

Article XIII - Of the Manner in which We are Justified Before God, and Of Good Works

Article XIV - Of Monastic Vows

Article XV - Of Human Ordinances

Conclusion

Subscriptions

Appendix: Of the Power and Primacy of the Pope

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Dr. M. Luther, subscribed.

Dr. Jutus Jonas, the Rector, subscribed with his own hand.

Dr. John Bugenhagen, of Pomerania, subscribed.

Dr. Caspar Cruciger, subscribed.

Nicholas Amsdorg of Magdeburg, subscribed.

George Spalatin of Aldenburg, subscribed.

I, Philip Melanchthon, approve the foregoing Articles as pious and Christian. But in regard to the Pope I hold, that if he would receive the Gospel, we might also allow him by human authority (jure humano), and for the sake of peace and the common concord of Christendom, to exercise jurisdiction over the bishops who are now or may hereafter be under his authority.

John Agricola of Eisleben, subscribed.

Gabriel Dydimus, subscribed.

I, Dr. Urban Regius, superintendent of the churches in the dukedom of Luneburg, subscribe in my own name and in the names of my brothers, and of the church of Hanover.

I, Stephen Agricola, minister at Chur, subscribe.

I, John Draconites, professor and minister at Marburg, subscribe.

I, Conrad Feigenbotz, for the glory of God here testify that I have thus believed, and still continue so to believe and teach.

I, Andrew Osiander, minister at Nuremburg, subscribe.

I, M. Vitus Dietrich, minister at Naumburg, subscribe.

I, Edward Schnepf, preacher at Stuttgard, subscribe.

Conrad Otinger, preacher of duke Ulric at Pfortzheim.

Simon Schneweis, steward of the church in Crailsheim.

I, John Schlaginhauffen, pastor of the church at Koten, subscribe.

George Heltus of Forcheim, A. M.

Adam of Fulda, A. M. }
} Preachers in Hesse.
Anthony Corvinus, A. M. }

I, Dr. John Bugenhagen of Pomerania, again subscribe in the name of John Brentius, A. M., as on leaving Smalcald, he directed me verbally and in writing, which I have shown to these brethren who have subscribed.

I, Dionysius Melander subscribe to the Confession, the Apology, and the Agreement on the subject of the Sacrament.

Paul Rhodius, superintendent of Stettin.

Gerard Oeniken, superintendent of the church in Minden.

I, Briccius of Northan, minister of the church of Christ which is at Soest, subscribe to the Articles of the Rev. father, M. Luther, and confess that I have thus believed and taught, and, by the Spirit of Christ, will continue thus to believe and to teach.

Michael Coelius, minister at Mansfeld, subscribed.

Peter Geltner, A. M., minister at Frankfort, subscribed.

Wendal Faber, steward at Seburg in the duchy of Mansfeld.

I, John Aepinus, subscribe.

I, John Amsterdam of Bremen, subscribe.

I, Frederic Myconius of Gotha, pastor of the church of Thuringia, subscribe in my name and in that of Justus Menius of Isenach.

I, Dr. John Long, minister of the church at Erfurt, subscribe in my own name and in that of my coadjutors in the Gospel, namely:
The licentiate L. Platzis, of Melosing.
Rev. Sigismund Kirchner.
" Wolfgang Kismetter.
" Melchior Weitman.
" John Tall.
" John Kilian.
" Nicholas Faber.

" Andrew Menser,– I subscribe with my own hand.

I, Egidius Mechler, have subscribed with my own hand.

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These are the articles, upon which, through the will of God, I must stand, and will stand, till my death. And I know nothing in them to alter or to concede. But if any one will concede any thing, he does it at the peril of his own conscience.

Finally, the juggling tricks of the Pope still remain, in reference to foolish and puerile articles; as, concerning the consecration of churches, the baptism of bells and altars, and appointing those who contribute to these things, as sponsors upon the occasion. This baptism, which should not be tolerated, is a contumely and a derision of holy Baptism.

Further, we shall keep ourselves entirely aloof from the consecration of tapers, palms, cakes, oats, spices, &c., which, however, cannot be called consecration, but a mere mockery and deception; such delusive performances we commit to the Pope, which his adherents may adore till they are weary, but we will have nothing to do with such things.

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XV. OF HUMAN ORDINANCES.

The assertion of the Papists, that human ordinances contribute to remission of sins, or merit salvation, is unchristian and condemned, as Christ, Matt. 15, 9, says: "In vain they do worship me, teaching for doctrines the commandments of men," and Tit. 1, 14, "that turn from the truth." Again, their assertion, that it is a mortal sin to break such ordinances, is also incorrect.

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XIV. OF MONASTIC VOWS.

Inasmuch as monastic vows operate directly against the first chief article, they should be utterly abolished; for they are the very delusions which caused Christ, Matt. 24, 25, to say: "I am Christ," &c. For whoever commends monastic life, believes that he pursues a better course of life than the common Christian does, and wishes by his works to merit heaven not only for himself, but also for others: this is denying Christ. But they refer to St. Thomas, and boast that monastic vows are equal to Baptism: this is a blasphemy against God.

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XIII. OF THE MANNER IN WHICH WE ARE JUSTIFIED BEFORE GOD, AND OF GOOD WORKS.

That which I have hitherto and continually taught concerning this subject, I cannot change in the least; namely, that through faith we obtain (as Peter says, Acts 15, 9) another, a new and pure heart, and that God, for the sake of Christ our Mediator, regards and will regard us as entirely just and holy. Although the sins in the flesh are not yet altogether removed or mortified, yet he will not impute them to us, or remember them.

And after this remission of sins, after this faith and renovation, good works follow. And whatever is sinful and imperfect in us, shall not be accounted as sin or imperfection, even for the sake of this same Christ; but we shall, both as to our person and our works, be called and be entirely just and holy, through pure grace and mercy in Christ, abundantly poured out and bestowed upon us. For this reason we cannot boast of our merits and our works, if they are viewed apart from grace and mercy; but as it is written, 1 Cor. 1, 31: "He that glorieth, let him glory in the Lord," that is, that he has a gracious God. For thus all is right. We further state also, that if good works do not follow, faith is false and wrong.

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XII. OF THE CHURCH.

We by no means admit that they are the church, for they are not; and we shall likewise not listen to that which they command or forbid in the name of the church. For, praise be to God, a child of seven years old knows what the church is, namely, holy believers, and the lambs who hear the voice of their shepherd. For thus the children pray: "I believe in one holy Christian church." This holiness does not consist in surplices, bald heads, long gowns, and in other ceremonies, devised by themselves, independent of the holy Scriptures; but in the word of God, and in true faith.

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XI. OF THE MARRIAGE OF PRIESTS.*

*original Henkel, 1854: OF THE MARRIAGE PRIEST.

Their prohibition of marriage, and their imposition of perpetual continence on the divine order of priests, they have effected without due cause and authority; and in this they have acted like antichristian, tyrannical, and desperate knaves, and have given cause for horrible, abominable, and incalculable sins of incontinence, in which they still persist. As little as the power is given to us or to them to constitute out of a male a female, or out of a female a male, or to annihilate both, so little had they power to separate or forbid these creatures of God, to live together honorably in a state of matrimony. We shall not therefore consent to their obscene celibacy, or tolerate it; but marriage shall be free, as God has ordained and instituted it, and we will not destroy or impede his work; for St. Paul says that this is a doctrine of the devil, 1 Tim. 4, 1-3.

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X. OF ORDINATION AND VOCATION.

If the bishops would faithfully discharge their office, and take due care of the church and the Gospel, they might, for the sake of charity and tranquility, not however from necessity, be allowed the privilege of ordaining and confirming us and our preachers; yet with this condition, that all unchristian masking, mummery, and jugglery should be removed. But since they neither are nor wish to be true bishops, but political lords and princes, who will neither preach nor teach, nor baptize, nor administer the Sacrament, nor transact any work or office in the church, but force, persecute, and condemn those who are called to this office, the church must not on their account remain destitute of ministers.

For this reason, as the ancient examples of the church and of the Fathers teach us, we ourselves should and will ordain suitable persons to this office. And they have no right either to forbid or to prevent us from so doing, even according to their own law; for their laws say that those who are ordained even by heretics, are truly ordained, and that their ordination should not be abrogated. As St. Jerome also writes concerning the church at Alexandria, that it was first ruled in common by bishops, priests, and preachers.

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IX. OF EXCOMMUNICATION.

The greater excommunication, as the Pope denominates it, we regard as a mere civil punishment, and it does not pertain to us ministers of the church; but the less, that is, the true Christian excommunication, is, not to permit manifest and obstinate sinners to come to the Sacrament, or to other communion of the church, until they amend their lives and abstain from wickedness. And the preacher should not intermingle civil punishment with this spiritual chastisement or excommunication.

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VIII. OF CONFESSION.

Since absolution or the power of the keys, instituted in the Gospel by Christ, affords comfort and support against sin and an evil conscience, Confession or Absolution shall by no means be abolished in the church, especially on account of weak and timid consciences, and also on account of untutored youth, in order that they may be examined and instructed in the Christian doctrine.

But the enumeration of sins should be free to every one, to enumerate or not to enumerate such as he wishes; for while we are in the flesh, we shall not speak falsely, if we say that we are miserable beings, full of sins. Rom. 7, 23: "I see another law in my members," &c. And since Private Absolution results from the office of the keys, it should not be contemned, but should be highly esteemed, like all other offices of the Christian church.

And in respect to those points, which concern the oral, external word, we should maintain firmly, that God grants his Spirit or grace to no one, unless through or with the external word, previously delivered. Thus we shall fortify ourselves against the enthusiasts,* that is, deluded men, who boast of being in possession of the Spirit without and prior to the word, and accordingly judge, explain, and distort the Scripture or the oral word at their pleasure, as Munzer did, and many others still do at the present day, who wish to be acute judges between the Spirit and the letter, but know not what they say or resolve. For Popery is a mere system of enthusiasm, in which the Pope boasts that all rights are in the shrine of his heart, and that whatever he judges and commands in his church, must be right and according to the Spirit, even if it is contrary to the Scripture, or the oral word.

*corrected spelling from Henkel, 1854: entusiasts

All this is the spirit of that ancient Satan, the serpent who made enthusiasts of Adam and Eve, leading them from the external word to spirituality and self-conceit, and did it however also by external words. Precisely as our enthusiasts condemn this external word, and yet they themselves do not keep silence, but fill the world with noisy controversy and contention, as if the Spirit could not come through the Scripture or the oral word of the Apostles, but that through their writing and their words he must come. Why then do they not also omit preaching and writing themselves, till the Spirit himself enters into the people without and prior to their writing, as they boast that he entered into them without the preaching of the Gospel? But we have not time further to discuss this subject here; we have sufficiently urged it in other places.

For those also, who believed prior to their baptism, or who in their baptism began to believe, have obtained faith through the external word, previously heard; as adults, for instance,* must previously have heard that he who believes and is baptized, shall be saved, even if he does not believe at first, and ten years afterwards receives the Spirit and Baptism. Cornelius, Acts 10, had heard long before among the Jews, of the future Messiah, through whom he was justified in the sight of God; and his prayers and alms were accepted in this faith, as Luke calls him just and pious, and not without such previous word or hearing could he believe or be justified. But St. Peter had to reveal unto him that this Messiah, in whom he had hitherto believed as yet to come, had now come, so that his faith concerning the future Messiah might not hold him captive among the obdurate, unbelieving Jews; but that he might know that he must now be saved through the present Messiah, and not, like the Jews, deny or reject him.

*corrected spelling from Henkel, 1854: intstance

In short, enthusiasm implanted and infused with the venom of the old Dragon, has infected and will infect Adam and his posterity, from the beginning of the world to its end; and it is the source of every species of heresy, even the life and power of Popery and Mahometanism. We should and must, therefore, constantly maintain that God will not confer with us frail beings, unless through his external word and sacraments. But all that is boasted of, independent of such word and sacraments, in reference to the Spirit, is criminal. For God desired first to appear to Moses, through a burning bush and the oral word; and no Prophet, neither Elijah nor Elisha, independent of, or without the Ten Commandments, received the Spirit. Neither was John the Baptist* conceived without the words of Gabriel proceeding; nor did he leap in his mother's womb without the voice of Mary. And St. Peter, 2 Pet. 1, 21, says: "The prophecy came not in old time by the Holy Ghost." But without the external word they were not holy, much less were they, as still unholy, impelled by the Holy Ghost to speak; for they were holy, says Peter, when the Holy Spirit spoke through them.

*corrected spelling from Henkel, 1854: Bastist

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VII. OF THE KEYS.

The keys are an office and a power of the church, given by Christ, to bind and to loose sins, not only such as are gross and manifest, but also subtle and secret sins, which God alone perceives; as it is written in the 19th Psalm, verse 12: "Who can understand his errors?" And St. Paul, Rom. 7, 25, complains: "That with the flesh he serves the law of sin." For it does not lie within our power, but in that of God alone, to judge which are sins, and of their enormity and number; as it is written in the 143d Psalm, verse 2: "Enter not into judgment with thy servant: for in thy sight shall no man living be justified." And Paul, 1 Cor. 4, 4, also says: "For I know nothing by myself; yet am I not hereby justified."

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VI. OF THE SACRAMENT OF THE ALTAR.

Concerning the Sacrament of the Altar, we hold that the bread and wine in the Eucharist,* are the true body and blood of Christ, which are administered and received not only by pious, but also by impious Christians.

* In pursuing this subject, in the twentieth vol. of his works published by Walch, page 1293, sec. 347, 348, 349, Dr. Luther says:– "In the fourth place, the Evangelists write that the Holy Spirit descended upon Christ in the form of a dove in Jordan, John 4, 32; again, that he came upon the disciples in the form of winds and fiery tongues on the day of Pentecost, Acts 2, 2; again, on mount Tabor, in the form of a cloud, Matt. 17, 5. Here Wickliff and the sophists may philosophize and assert that a dove was present, but not the Holy Spirit; or, that the Holy Spirit was there, and not a dove. We say in opposition to both propositions, that if we refer to the dove, we can truly and literally say, 'this is the Holy Spirit,' because, in this case, the two different essences– Spirit and dove– have become one essence in some manner, neither a natural nor personal, but rather a formal union, because the Holy Spirit wished to reveal himself in such form. And in reference to this the Scriptures declare positively, that whoever saw the dove, saw the Holy Spirit, as John 1, 33, says: 'Upon whom thou shalt see the Spirit descending, and remaining on him,' &c.

"Why then should we not much rather say in the Eucharist: this is my body, although bread and body are two distinct things, and the word this belongs to the bread? For here also has taken place a union of two distinct things: this I shall call a sacramental union, because bread and Christ's body are here given to us for a sacrament. It is not, indeed, a natural or personal union, as in Christ; it is perhaps a different union to that also which the dove has with the Holy Spirit, and the flame with the angel: nevertheless, it is truly a sacramental union.

"For this reason it is correctly said that, if we point to the bread, and say, 'this is the body of Christ,' whoever sees this bread, sees the body of Christ; precisely as John says, that he saw the Holy Spirit, when he saw the dove," &c. –TRANS.

And we hold that more than one element should be administered. And we have no need of the transcendental refinement, which teaches us that there is as much in one element as in both, as the sophists and the Council of Constance teach us. For, even if it were true that there is as much in one element as in both, still the one element is not the whole order and institution established and commanded by Christ. And especially do we condemn, and in the name of God abhor those who, not only omit the second element, but also imperiously forbid, condemn, and calumniate it as heresy, and thus place themselves against and above Christ, our Lord and God.

Concerning transubstantiation, we do by no means regard the subtle sophistry, in which they teach that bread and wine part with, or lose their natural essence, the form and color only remaining, but are no longer real bread and wine; for it corresponds best with the Scripture, that bread is and remains here, as St. Paul himself calls it "The bread which we break," 1 Cor. 10, 16. "And so let him eat of that bread," 1 Cor. 11, 28.

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V. OF BAPTISM.

Baptism is nothing else than the word of God connected with water, commanded by his institution, or as St. Paul says: "A washing of water, by the word," Eph. 5, 26; also as Augustine says: "The word being added to the element, it becomes a sacrament." And for this reason we cannot hold with Thomas and the Dominicans, who forgetting the word and God's institution, say: "God has placed a spiritual power in the water, which washes away sins through the water." Nor can we agree with Scotus and the Franciscans, who teach that Baptism washes away sins through the assistance of the Divine will; thereby asserting that this washing away comes to pass, alone through the will of God, and not at all through the word or water.

Concerning Infant Baptism we hold, that children should be baptized; for they also belong to the promised redemption effected through Christ; and the church should administer it to them.

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IV. OF THE GOSPEL.

We shall now return to the Gospel, which affords us more than one means, one counsel and assistance, in opposition to sin; for God is superabundantly rich in his grace and favors:– First, through the oral word, in which is preached remission of sins in all the world, and this is properly the office of the Gospel; secondly, through Baptism; thirdly, through the holy Sacrament of the Altar; fourthly, through the power of the keys, and also through the mutual conference and admonition of brethren, Matt. 18, 20: "Where two or three are gathered," &c.

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Of the false repentance of the Papists.

Impossible was it for them to teach correctly concerning repentance, because they did not perceive the true sins; for, as already said, they formed improper conceptions in reference to hereditary sin, asserting that the natural powers of man remained whole and uncorrupted, that reason is able to teach correctly, that the will can act according to it, and that God will certainly grant his grace, if a person does as much as lies in his power, according to his freewill.

From this it must follow, that they repented only of actual sins; such as evil, voluntary thoughts, (for evil feelings, lust, irritations, were not sins,) evil words, evil works, which the free will could easily have avoided.

And they allege that in this repentance there are three parts:– contrition, confession, and satisfaction or expiation; with this consolation and promise, that if a person truly repent, confess, and make satisfaction, he has merited remission by these acts, and made compensation for his sins in the sight of God. Thus they directed the people in repentance, to a reliance on their own works. Hence originated this declaration on the pulpit,– when the common absolution was declared to the people:– "Prolong, Lord God, my days, till I repent of my sins and amend my life."

Here nothing was said in reference to Christ, and nothing was mentioned concerning faith, but they hoped to overcome and exterminate their sins in the sight of God, by their own works. With this view we also became priests and monks, so that we ourselves might resist our sins.

This method was also adopted in confession, inasmuch as no one could think of all his sins, (especially of all that were committed during the whole year,) they subjoined this idle fallacy: "If the sins which have escaped the memory, afterwards recur unto the mind, they must be repented of and confessed." In the mean time they were submitted to the grace of God.

Moreover, since no one knew the extent or degree of contrition, requisite in the sight of God, they gave this consolation: "Whoever cannot have contrition, should have attrition;" which we may term a half, or a commencement of contrition, for they did not understand either of these themselves, and even now know as little what they imply as I do. Such attrition, then, was accounted contrition, in coming to confession.

And when it so happened, that one said he could not have contrition, or sorrow for his sins, as might happen in profligate affection, or revenge, &c., they asked whether he did not wish, or freely desire, that he might have contrition? He then said, yes; for who would say no in this case? would the devil himself? Then they received this contrition, and remitted his sins on account of this his good work. Hence they alleged the example of St. Bernard.

Here we see how men, guided by blind reason, grope in divine things, and seek consolation in their own works according to their fancies, without being able to think of Christ or faith. When we view these things attentively, such contrition is only affected, and devised by man's own powers, without faith, without a knowledge of Christ; and in this contrition the poor sinner, when thinking of lust or revenge, would at times rather have laughed than mourned, excepting those who were really smitten by the law, or vainly afflicted by the devil with pensive minds; otherwise this contrition was really nothing but hypocrisy, and it did not mortify the lust of sin. For they were compelled to affect contrition, but if it had been left to their own choice, they would rather have sinned more.

This was the course pursued in confession: each one was compelled to enumerate all his sins,– which is a thing impossible,– this was a severe embarrassment; but those sins which had escaped his memory were remitted unto him so far, that if they recurred to him, he must still confess them. In this way he could never know when he had confessed sufficiently, or when his confession should once terminate; he was nevertheless referred to his own works, and thus consoled, namely, that the more completely he confessed, and the more he became ashamed, and the more he thus debased himself before the priests, the sooner and the better he made satisfaction for sins, and that such humility certainly merits an impartation of God's grace.

Here there was neither faith nor Christ; the virtue of absolution was not explained to him, but his consolation consisted in the enumeration of sins and in self-abasement. But the torture, fraud, and idolatry, resulting from this confession, cannot be related.

Satisfaction or expiation was far more perplexing; for no person could know how much he should do for one sin alone, much less for all. Here they resorted to an artifice, namely, by imposing a small satisfaction which could be easily observed, as five Paternosters, one day's fasting, &c.; other things, which they said were required in repentance, they referred to purgatory.

This was also productive of great distress; for some thought that they never should be liberated from purgatory, because, according to the ancient canons, a repentance of seven years was assigned for one mortal sin. Still our dependance rested on our work of satisfaction; and if the satisfaction could have been complete, the dependance would have rested wholly upon it, and neither faith nor Christ would have been necessary,– but this was impossible. And if one had thus exercised penance a hundred years, he still could not have known when he would have effected a perfect and final penitence. This is to repent perpetually, yet never arrive at repentance.

Here then, the holy See of Rome came to the assistance of the miserable church, and devised indulgences, in which the Pope remitted and arrested the satisfaction or expiation, first for one year, for seven years, a hundred years, &c., and distributed them among the cardinals and bishops, so that one could grant indulgence for a hundred years, another for a hundred days. But the power of arresting the total satisfaction, he reserved to himself.

Now, when by this pecuniary profits began to increase, and the sale of bulls became profitable, he devised the "golden year," which he wished to celebrate at Rome. This he called a remission of all crimes and punishments. Thither the people flocked; for every one ardently desired to be relieved of his oppressive and intolerable burden. This was finding and bringing to light the treasures of the earth. Immediately the Pope proceeded further, and multiplied golden years, one upon another; but the more money he swallowed, the wider his throat became.

He therefore, afterwards sent out, through the agency of his legates, into all lands, until all churches and houses were filled with golden years. Finally, he rushed into purgatory among the dead also, first by instituting masses and vigils, afterwards with indulgences and golden years; and at last souls became so cheap, that he liberated one for a groat.

Still all this availed nothing. For the Pope, though he taught the people to depend and rely on these indulgences, still rendered it doubtful again; for he asserted in his bulls, that whoever wished to be a partaker of indulgences or golden years, should have attained contrition, made confession, and contributed money. For, as we have already heard, their contrition and confession are doubtful and hypocritical. For no one knew which souls might be in purgatory; and of those in it, no one knew which had repented and confessed correctly. Thus he took the beloved money, and in the mean time consoled them by his power and indulgence, and still referred them again to their uncertain works.

Now, where there were some, who did not conceive themselves guilty of these actual sins in thoughts, words, and actions, as was the case with me and my fellows in monasteries and convents, and with the monks and priests, who, by fasting, prayer, watching, holding of masses, rough clothing, hard couches, &c., strove against evil thoughts, and with earnestness and fervency desired to be holy; still the hereditary, innate evil, sometimes without our being conscious of it, (as St. Augustine, St. Jerome, and others confess,) exercised its nature; yet we contrived to hold, as we taught, that we were so holy,– so void of sin, and full of good works,– that we even imparted and sold to others our superfluous good works, as contributing to their salvation. This is indeed true, and there are seals, letters, and examples to this effect, at hand.

These had no need of repentance. For, why should there be contrition in them, since they did not consent to evil thoughts? What would they confess, since they avoided words? For what purpose would they make satisfaction, since they were innocent of the deed, so that they could even sell their supererogatory righteousness to other poor sinners? The Pharisees and Scribes also in the time of Christ were saints like these.

Here the fiery angel, St. John, appears, who is the true preacher of repentance, and with one word, as with a clap of thunder, prostrates both together, (the buyers and venders of works,) saying: "Repent," Matt. 3, 8. The former think, "we have surely repented," the latter, "we need no repentance." But John says, "Both of you need repentance, for your penitence is false; and they are false saints, and both you and they need remission of sins, since neither you nor they yet know what real sin is, much less, that you should have repented and avoided it. Neither you nor they are good; you are full of unbelief, indiscretion, and ignorance concerning God and his will; for here he is present, of whose fulness we must all receive, and grace for grace, John 1, 16; and no man can be justified in the sight of God without him. Therefore, if you wish to repent, repent truly; your repentance avails nothing. And you hypocrites, you who need no repentance, you generation of vipers, who hath warned you to flee from the wrath to come?" &c. Matt. 3, 7.

In like manner St. Paul also preaches, Rom. 3, 10, 11, 12, saying: "There is none righteous, no, not one: there is none that understandeth, there is none that seeketh after God. They are all gone out of the way, they are altogether become unprofitable; there is none that doeth good, no, not one." And Acts, 17, 30: "But now God commandeth all men every where to repent." All men, says he,– no one excepted, who is human. This repentance enables us to perceive our sins, to perceive that in us, who are all in a state of perdition, there is nothing good, and that we must become new and different persons entirely.

This repentance is not partial and imperfect like that in which actual sins are deplored, nor is it uncertain like that, for it does not dispute which are sins, or which are not sins; but it confounds all together, and says, that in us, all is sinful and intrinsically corrupt. Why should we long seek to make divisions and distinctions? For this reason also the contrition here is not uncertain. For nothing here remains in which we might perceive something good to compensate our sins, but an entire despondency of hope in all that we are, think, say, or do.

In this manner then it is also impossible for the confession to be false, doubtful, or partial. For whoever confesses that all within him is intrinsically sinful, comprehends all sins, excludes none, and forgets none. Thus also the expiation or satisfaction can not be doubtful; for it is not our uncertain, sinful works, but the suffering and blood of the innocent Lamb of God, who bears the sins of the world, that make this satisfaction.

Concerning this repentance John preached, and afterwards Christ in the Gospel, and we also. With this repentance we shall subvert the Pope and all that is based on the good works of men. For all that is called good works or law is built on a rotten, vain foundation, when at the same time there are no good works present, but only evil works. And no one keeps the law, as Christ, John 7, 19, says, but all have transgressed. This fabric is, therefore, nothing but falsehood and hypocrisy, even in its most holy and beautiful features.

And this repentance continues with Christians till death; for it strives with the sins remaining in the flesh during the whole course of life, as Paul, Rom. 7, 23, testifies, that he struggles with the law in his members, &c.; and this he does not by his own strength, but through the gifts of the Holy Spirit, which follow after the remission of sins. These gifts purify and expel the remaining sins daily, and labor to make the person upright, pure, and holy.

Concerning this, neither pope, theologians, jurists, nor any other class of men know any thing from their own reason, but it is a doctrine from heaven, revealed through the Gospel, and must be called heresy by the ungodly.

If, moreover, certain factious persons should rise up, as there may perhaps be some already present, and as at the time of the sedition among the peasants, men came before my own eyes, maintaining that all those who once had received the Spirit or remission of sins, or had obtained faith, if they afterwards committed sins, still however remained in faith, and that such sins do not injure them; and thus exclaiming: "Do whatever you will, it does you no injury, faith exterminates all sins," &c. And who add: "If any one, after having received faith and the Spirit, sins, he did not truly have the Spirit and faith." Many insane persons like these have I seen and heard, and I fear that such a demon still exists in some.

It is, for this reason, necessary to know and to teach that if holy people, who still have and feel hereditary sin, and daily repent of, and strive against it, at some time fall into open sins,– like David who fell into adultery, murder, and blasphemy,– faith and the Holy Spirit were not present at the time. For in the presence of the Holy Spirit sin cannot rule, prevail, or be perpetrated, but is repressed and restrained from accomplishing its purposes. If it, however, accomplishes these purposes, faith and the Holy Spirit are not present at the time; for it is as St. John, 1 John 3, 9, says: "Whosoever is born of God doth not commit sin, and he cannot sin." And yet it is also true, as St. John further writes, "If we say that we have not sinned, we make him a liar, and his word is not in us," 1 John 1, 10.

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III. OF REPENTANCE.

This office of the law the New Testament retains, and enforces, as Paul does, Rom. 1, 18, saying: "For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men." Again, chap. 3, verses 19 and 20: "That all the world may become guilty before God." And Christ, John 16, 9, says: "The Holy Ghost will reprove the world of sin."

This is, then, the thunder-bolt of God, by which he prostrates both open sinners and pretended saints, and pronounces none of them just, but drives all of them into fear and desperation. This is the hammer, as Jeremiah 23, 29, says: "Is not my word like a hammer that breaketh the rock into pieces." This is not activa contritio, an affected contrition, but passiva contritio, true sorrow of the heart, a passion and feeling of death.

And this is then a commencement of true repentance; and here man must hear such a sentence as this: Your claims are nothing, whether you be notorious sinners, or saints in your own opinion; you must all become otherwise and act otherwise than you now are and act, no matter who and how great, how wise, how powerful, or how holy you may be; here no one is pious.

But to this office the New Testament instantly subjoins the consolatory promises of grace through the Gospel, which we should believe, as Christ, Mark 1, 15, says: "Repent ye, and believe the Gospel;" that is, become and act otherwise, and believe my promises. And before Christ, John was called a preacher of repentance, but for remission of sins; that is, he should reprove all of them, and convict them of sin, so that they might know what they were in the sight of God, and recognize themselves as lost persons, and thus be prepared unto the Lord to receive his grace, and to await and accept remission of sins from him. Thus Christ himself also, Luke 24, 47, says: "That repentance and remission of sins should be preached in his name among all nations."

But wherever the law exercises this office alone, without an annexation of the Gospel, there is death and hell, and man must despair, as Saul and Judas did, as Paul says, that the law puts to death through sin, Rom. 7, 10. On the contrary, the Gospel offers consolation and forgiveness, not only in one way, but through the Word, the sacraments, and the like, as we shall hear; so that the redemption is indeed abundant with God,– as the 130th Psalm, verse 7, says,– against the great oppression of sins.

But now we must contrast the false repentance of the sophists with true repentance, in order that both may be the better understood.

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II. OF THE LAW.

Here we maintain that the law was given of God, first that sin might be prohibited by the menaces and terrors of punishment, and by the promises and annunciations of favors and reward. But all this on account of corruption, which works sin in man, proved ineffectual. For some become worse on account of it, namely, those who were enemies to the law, because it forbids that which they freely do, and commands that which they do not freely perform. Wherefore, unless restrained by punishment, they do more now against the law than before. These are rude, and wicked people, who commit evil, wherever occasion and opportunity permit.

Others become blind and arrogant, imagining that they observe, and are able to keep the law by their own powers, as said above in the quotations from the schoolmen. Hence originate hypocrites and false saints.

But the principal office or energy of the law is, to reveal original sin with all its fruits, and to show unto man how entirely and deeply his nature has fallen, and how utterly and totally depraved it is; so that the law must say to him, that he has not the true God, nor regards him, but adores other gods,–which he would not before, and without the law, have believed. On account of this, he is alarmed and humbled; he desponds and despairs; he anxiously desires help, and knows not from what source it is to come; he begins to be at enmity with God, and to murmur. Then, it may be said, the law worketh wrath, Rom. 4, 15: sin became greater through the law, Rom. 5, 13, 20.

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I. OF SIN.

Here we must confess, as Paul says, Rom. 5, 12, that sin entered by one man, Adam, by whose disobedience all persons became sinners, subject to death and the devil. This is called hereditary, or original sin.

The fruits of this sin are the following evil deeds, forbidden in the Decalogue; as, unbelief, false faith, idolatry, want of fear to God, arrogance, desperation, blindness; in short, ignorance and disesteem of God; finally, falsehood, abusing the name of God, impiety, irreverence, disrespect for the Word of God, disobedience to parents, murder, incontinence, theft, fraud, &c.

This hereditary sin is a corruption of nature so deep and evil, that it cannot be understood by the reason of any man, but it must be believed from the revelations of Scripture, Psalm 51, 7; Rom. 5, 12; Exod. 33, 3; Gen. 3, 7. Therefore, these dogmas of the schoolmen are mere errors and blindness contrary to this article, in which they teach:

"That after the fall of Adam, the natural powers of man remained whole and uncorrupted, and that man by nature has right reason and a good will, as philosophy teaches.

"And that man has freedom of will to do good, and omit evil, and on the contrary, to omit good, and do evil.

"Again, that man by his own natural powers, is able to observe and do all the commandments of God.

"And, that he is able by his own natural powers, to love God above all things, and his neighbor as himself.

"Again, if a person does as much as lies in his power, God will certainly grant him His grace.

"And if he wishes to approach the Eucharist, it is not necessary for him to have a good intention to do good, but it is sufficient for him not to have a bad intention to commit sin; so entirely good is nature, and so efficacious is the Sacrament.

"Again, it is not founded in the Scripture, that the Holy Ghost with his grace, is necessarily required to a good work."

These and many other similar points, have originated from a misapprehension and an ignorance both of sin and of Christ, our Savior, and they are truly heathen doctrines, which we cannot tolerate. For if this doctrine should be right, Christ died in vain, since there would be no injury or sin in man, for which he should have died; or he would have died for the body only, and not for the soul, since the soul would be sound, and death pernicious only to the body.

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PART III.

CONCERNING THE FOLLOWING POINTS OR ARTICLES WE MAY TREAT WITH LEARNED, SENSIBLE MEN, OR AMONG OURSELVES. THE POPE AND HIS KINGDOM DO NOT CONCERN THEMSELVES MUCH ABOUT THEM. FOR WITH THEM CONSCIENCE IS A TRIFLING MATTER. BUT THE THINGS WHICH THEY ESTEEM ARE GOLD, HONOR, AND POWER.

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In these four articles they will have enough to condemn at the council; for they cannot and will not concede to us the least member of a single one of these articles. For this we must be prepared, and animate ourselves with the hope that Christ our Lord has assailed his adversaries, and will pursue them with his Spirit and with his judgment. Amen.

For at the council we shall not, as at Augsburg, stand before the Emperor, or temporal authority, who published a very gracious summons, and permitted matters to be investigated in kindness; but we shall stand before the Pope and the devil himself, who does not intend to listen, but merely to condemn, to murder, and force us into idolatry. Therefore we dare not here kiss his feet, or say: You are my gracious lord; but as the angel in Zechariah 3, 2, said: God rebuke thee, Satan.

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ARTICLE IV.– OF POPERY.

The Pope is not jure divino, or according to the Word of God, the head of all Christendom, for this belongs to one alone, who is Jesus Christ; but he is only bishop, or pastor of the church at Rome, and of others who have voluntarily, or through human authority, (that is, through the political magistracy,) joined themselves to him, not under him, as a lord, but equal with him, Christians and his brethren and companions, as the ancient councils and the age of St. Cyprian, show.

But now no bishop is allowed to call the Pope brother, as was done in the days of Cyprian; but they, and even emperors and kinds, must call him, "most gracious lord." This arrogance we cannot, with good conscience, nor will we, nor should we, approve. But whoever wishes to do so, may do it without consulting us.

Hence it follows, that all that the Pope through this false, arrogant, blasphemous, and usurped power, has done or undertaken, has been, and is still, a mere device and work of the devil, (excepting that which concerns political government, in which God, even through a tyrant and a knave, often permits much good to be effected for a people,) to the perdition of the holy, universal, Christian church, (so far as it depended on him,) and to the destruction of the first chief article concerning redemption secured by Jesus Christ.

For all his bulls and books are extant, in which he roars like a lion, (as the angel, Rev. 12, describes,) exclaiming that no Christian can be saved, unless he be obedient and subject to the Pope in all things that he wishes, says, or does. All of which is nothing else but asserting, that even if you believe in Christ, and are in possession of all things in him that are essential to salvation, it avails nothing, and all is vain, if you do not hold me as your god, and are not subject and obedient to me. When at the same time it is evident, that the holy Christian church was without a Pope, upwards of five hundred years at least; and even to this day the Greek church and those of many other languages, have never been, and are not now, under the Pope. Consequently it is, as has been frequently said, a human device, unadvised, useless, and ineffectual; for the holy Christian church can exist without such head, and it might have existed in better circumstances, if such head had not been reared up by the devil. Nor is Popery of any use in the church; for it exercises no Christian office, and thus the Christian church must continue and stand without the Pope.

And supposing that the Pope would admit that he is not supreme, jure divino, or according to the command of God, but in order that the union of Christians might be the more effectually preserved against sectarians and heretics, that there might be a head to which all the others adhere: such head then would be elected by men, and it would lie within human choice or power, to change or to remove that head. The council at Constance adopted this method with the Popes, removing three, and electing a fourth. Supposing, I say, that the Pope and the see at Rome, would admit and accept this, (which however is impossible, for he would then be compelled to permit his whole government and ecclesiastical establishment to be subverted and destroyed, with all his rites and books,) even then the condition of Christianity would not be amended by it, and there would be more sectarians than before.

If then, we are not compelled according to the command of God to be subject to such head, but only according to the good pleasure of men, it would readily and in a short time be rejected, and finally not retain a single member. Nor would it have to be always at Rome, or at any other particular place, but where and in whatever church God would raise up a man who might be qualified for this purpose. This indeed would constitute a perplexed, and confused state of affairs!

Therefore, the church can never be better governed and preserved, than by us all living under one head,– Christ,– the bishops being all equal with respect to their office, though unequal with respect to their endowments, and diligently adhering together in conformity of doctrine, faith, sacraments, prayer, and works of love, &c., as St. Jerome writes, that the priests at Alexandria ruled the church in one collective body: and so did the Apostles, and all bishops in the whole circle of Christianity, until the Pope elevated his head above all.

This fact proves fully that he is opposed to Christ, or is the true Antichrist, who has set himself against, and elevated himself above Christ, since he will not permit Christians to be saved without his power; nothing of which, however, is either ordered or commanded of God. This may with propriety be termed setting ones self above and against God, as Paul, 2 Thess. 2, 4, says. Neither Turks nor Tartars act in this way, as atrocious enemies as they are to Christians: but they allow those to believe in Christ who wish to do so, and they accept tribute and corporeal obedience from Christians.

But the Pope prohibits this faith, and says that men must be obedient to him, if they wish to be saved. This we are unwilling to do, but will rather die in the name of God. All this has resulted from the compulsion of calling him the supreme ruler, with divine right, over the Christian church. Therefore, he had to make himself equal with Christ, and above him, declaring himself the head, afterwards lord of the church, and finally of the whole world; boasting as if he were a terrestrial god, till he even undertook to command the angels in heaven. And when a line of distinction is drawn between the doctrine of the Pope, and that of the holy Scripture, or when they are held in comparison, it will appear that the Pope's doctrine, even in its best features, is taken from imperial and pagan rights: and it has reference to political affairs and jurisdiction, as his decretals prove. Accordingly, it teaches ceremonies concerning churches, vestments, meats, persons, and puerile plays of masks and mummeries without measure: but in all this there is nothing about Christ, faith, and the commandments of God.

Finally, he acts as the devil himself, when in opposition to God, the Pope urges and disseminates his falsehoods concerning masses, purgatory, monastic life, self-devised works, and services to God,– which constitute true Popery,– and tortures and puts to death all Christians, who will not regard and honor these abominations of his above all things. Therefore, as little as we can adore the devil as a lord or god, so little can we tolerate his apostle, the Pope or Antichrist, as head and lord in his kingdom. For falsehood and murder, eternal destruction of body and of soul, is his Papal government chiefly,– this I have shown in many of my books.

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ARTICLE III.– OF CONVENTS AND OTHER INSTITUTIONS.

The convents and other institutions formerly established with good intentions, for the purpose of rearing learned persons, and chaste and modest females, should again be restored to this use, in order that we may have pastors, preachers, and officers in the church, and other persons competent to the administration of civil government, and also well educated women as wives and mothers, &c.

Where these institutions do not contribute to this object, it is better to leave them lying waste, or to pull them down, than that they should with their blasphemous services devised by men, regarded as something better than the common condition of Christians, and as offices and orders instituted of God. For all this is also opposed to the first and chief article concerning the redemption through Jesus Christ. And besides, they are also, like all other human inventions, neither commanded, nor necessary, nor useful, but dangerous and productive of vain labor and trouble, as the Prophets call such services to God, aven, that is, labor.

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Of the Invocation of Saints.

The invocation of saints is also an antichristian abuse, repugnant to the first chief article, and destructive of the knowledge of Christ. It is likewise neither commanded nor advised, and is without example in Scripture. And all things are more abundantly offered unto us in Christ, so that we have no need for the invocation of saints, even if there were something good and precious connected with it; which, however, is not the fact.

And although angels in heaven pray for us, (as Christ himself also does,) and also saints on earth, perhaps also in heaven; it still does not follow that we should invoke angels and saints, adore them, fast on account of them, hold holidays and masses for them, sacrifice unto them, establish churches and altars, and institute divine services for them, attributing all manner of assistance to them, and assigning unto each one a particular office, as the Papists teach and do; for this is idolatry, and such honor pertains to God alone. For you as a Christian and a saint, can pray for me here on earth, not only in a single instance, but in every time of need. But I should not, therefore, invoke, adore, and solemnize you, fast, sacrifice, and hold masses in your honor, and place in you my faith and hope of salvation. I can otherwise truly honor, love and thank you in Christ. Now, if such idolatrous worship of angels and dead saints, were abolished, other honors would be harmless, yes, soon forgotten. For if advantage and assistance, both temporal and spiritual, were no more to be expected, they would certainly leave the saints in peace, both in the grave and in heaven; for gratuitously, or through mere love, no one would either remember, esteem, or honor them much.

In short, the mass itself, that which results from it, and that which attaches to it, we cannot tolerate; and we must condemn it, in order that we may preserve the holy Sacrament pure and indubitable, according to the institution of Christ, and receive and use it in faith.

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Moreover, this dragon tail of the mass, has produced a multiplicity of abominations and idolatries.

First, purgatory. Here such a traffic was carried on with requiems, vigils, the seventh, thirteenth, and annual celebrations, and finally with the congregation-weeks and all-souls-day, and soul-bath in purgatory, that the mass was used almost for the dead alone; yet Christ instituted the Sacrament for the living alone. Wherefore, purgatory, together with all its imposing aspects, its methods of worship, and its profits, should be regarded as a satanical delusion. For it is likewise contrary to the doctrine of the chief article, that Christ alone and not the works of men, should help our souls. And besides this, there is nothing commanded us or enjoined concerning the dead. For this reason we may justly omit it, even if it were not erroneous or idolatrous.

Here the Papists introduce Augustine and several Fathers, who, it is thought, have written concerning purgatory, under the impression that we do not perceive the purpose for which these passages are written. St. Augustine does not write that there is a purgatory, nor was there any Scripture to induce him to write to this effect, but he leaves it doubtful whether there is one; and he says: "His mother desired to be remembered at the altar and the Sacrament." Now, all this was nothing but the devotion of individuals, and established no article of faith,– a thing which pertains to God alone. But our Papists introduce such declarations of men, for the purpose of inducing men to place confidence in their shameful and execrable annual fairs, where the mass is offered for souls in purgatory. These opinions they will always fall far short of proving by the writings of St. Augustine. But whenever they shall have abolished this annual purgatorial fair, of which St. Augustine never dreamed, then we shall confer with them whether St. Augustine's words, independent of the Scripture, may be tolerated, and whether the dead should be remembered in the Sacrament. For when men frame articles of faith out of the deeds or words of the holy Fathers, it is of no avail; for their manner of eating, clothing, houses, &c., would also thus become an article of faith, as was the case with the relics of saints. Nothing else but the Word of God, not even an angel, can properly establish articles of faith.

Secondly, evil spirits, with deception and falsehood unutterable, have practised many malignant and wicked artifices, by appearing as the souls of persons, exacting masses, vigils, pilgrimages, and alms. All of which we were compelled to observe as articles of faith, and to live according to their requisitions; and the Pope confirmed these things, as he also did the mass and all other abominations. Upon this point also we cannot yield, or concede any thing.

Thirdly, pilgrimages. Here, masses, remission of sins, divine favors, are sought; for the mass has introduced all these. Now, it is undoubtedly certain that these pilgrimages, instituted without the Word of God, are not enjoined upon us; nor are they necessary, while we can enjoy a better state of affairs, and since we may abandon them without sinning and incurring danger. Why, then, do men forsake their own preachers, the Word of God, their wives and children, &c.,– the care of these being necessary and commanded,– and follow after useless, uncertain, and pernicious phantoms of the devil? Unless because the devil has prompted the Pope to commend and confirm this procedure, in order that multitudes of people might fall from Christ, rely on their own works, and become idolatrous, which is its worst consequence, especially, as it is useless, not commanded, or advised, but uncertain, as well as most pernicious. Upon this subject, therefore, we cannot yield or concede any thing. And let it be preached that such procedure is unnecessary as well as dangerous, and it shall then be seen in what estimation pilgrimages will stand.

Fourthly, fraternities. Here the convents, canonries, and vicarages, have made over by writing, and conveyed by fair and lawful sale, all the masses, good works, &c., both for the living and the dead,– a transaction which is not merely a human contrivance, unsupported by the Word of God, uncommanded and useless, but repugnant also to the first article concerning redemption; therefore it cannot by any means be tolerated.

Fifthly, relics of saints. Under this name the grossest falsehoods are circulated, and egregious impositions practised with the bones of domestic animals. An imposition so dishonest, worthy to excite even the derision of Satan, should long since have been exploded; and indeed if even some beneficial result had attended it, yet unadvised, unauthorized by the Word of God, it would still be utterly useless and unnecessary. But like the mass, this was its worst feature,– people were bound to believe it capable of securing pardon and the remission of sins.

Sixthly, here indulgences present themselves, which are offered both to the living and the dead, yet for money, for which this sacrilegious Judas, the Pope, sells the merits of Christ, together with the superfluous merits of all saints, and of the whole church. All of which is intolerable, and not only without the authority of God's Word, and without an adequate motive or command, but also repugnant to the first article. For the merits of Christ cannot be obtained by our works or money, but by grace through faith, without any money or merit; not through the power of the Pope, but through the preaching of the Word of God, are they held forth and offered to us.

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ARTICLE II.– OF THE MASS.

That the mass under Popery must be the greatest and most terrible abomination, since it is directly and strongly opposed to this chief article; and yet of all Papal idolatries it was the most embellished and applauded. For it was maintained that such offering, or work of the mass, even when performed by an artful knave, liberates men from sins, both in this life, and in purgatory,– a thing which the Lamb of God alone can do, as already said. No part of this article can be yielded or rescinded; for the first article will not allow it.

But if there be a rational Papist any where, we might speak to him in the following friendly manner:– First, why do you still adhere so strenuously to the mass, since it is a mere human device, not commanded of God? And we may safely abandon all human devices, as Christ, Matt. 15, 9, says: "In vain they do worship me, teaching for doctrines the commandments of men."

Secondly, it is an unnecessary thing, which we can omit without sin or danger.

Thirdly, we can, according to the institution of Christ, obtain the Sacrament in a far better and a more acceptable way, yea, this way is alone acceptable. What use is it, then, to force men into difficulty and misery, for the sake of a fictitious advantage, when we can have it otherwise more happily and better?

Let the doctrine be publicly preached to the people, that the mass as a human invention, may be left unobserved without sinning, and that no one who does not observe it will be condemned, but may be saved without the mass and through better means, and we will venture to assert that the mass will then be discontinued of itself, not only among the illiterate populace, but also among all pious, sincere, and intelligent Christians; much more so, if they should hear that it is a dangerous thing, invented and devised without the Word and will of God.

Fourthly, inasmuch as incalculable and inexpressible abuses, resulting from the mercenary purposes to which the mass has been devoted, have obtained in all the world, it should be discontinued, for the purpose of restraining these abuses alone, even if the mass itself had something useful and good in it. How much rather, then, should we suffer it to cease, in order to prevent such abuse perpetually, since it is entirely unnecessary, useless, and dangerous, and since we can have every thing necessary and useful, with certainty, without the mass.

Fifthly, since the mass neither is nor can be any thing else,– as the canons and all the books declare,– but a work of man, (even of artful knaves,) by which each one wishes to reconcile himself and others to God, and to merit and obtain grace and remission of sins; for so, even at best, it is regarded– and how could it be otherwise?– consequently we should and must condemn and reject it. For this is directly in opposition to the chief article, which declares that neither a wicked nor a pious performer of mass, but the Lamb of God and the Son of God bears our sins.

And if any one, for the purpose of making a pious appearance, should pretend that he would, as a devotional exercise, give or administer the Lord's Supper to himself, there could be no sincerity in this; for if he had a sincere desire to commune, it could be administered to him best and most appropriately in the Sacrament, according to the institution of Christ. But for a person to administer the Sacrament to himself, is a human presumption, uncertain and unnecessary, as well as forbidden. Neither does he know what he is doing, since, without the Word of God, he follows false conceptions and fantasies of men. Nor would it be right, if all else were unexceptionable, for one to use the common Sacrament of the church according to his own caprice, and to sport with it at his pleasure, independently of the Word of God, and apart from the communion of the church.

This article, concerning the mass, will be the main point in the council. For if it were possible for them to yield to us in every other article, yet they cannot yield in this. As Campegius said at Augsburg: "He would rather permit himself to be torn into pieces, than allow the mass to be discontinued." So would I rather, by the help of God, suffer myself to be reduced to ashes, than permit a performer of mass with his works, whether he be good or bad, to be equal or superior to my Lord and Savior Jesus Christ. Thus we are and remain eternally separated and opposed to each other. They truly feel, that if the mass falls, Popery will cease; before they would suffer this to come to pass, they would put all of us to death, if it were possible.

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PART II.

ARTICLES WHICH CONCERN THE OFFICE AND WORK OF JESUS CHRIST, OR OUR REDEMPTION.

ARTICLE I.–THE CHIEF ARTICLE.

That Jesus Christ, our God and our Lord, died for our sins, and was raised again for our justification, Rom. 4, 25.

And he alone is the Lamb of God, who bears the sins of the world, John 1, 29. And God has laid upon him the sins of us all, Isa. 53, 6.

Again, all have sinned, and are justified without works or merits, of their own, by his grace, through the redemption of Jesus Christ in his blood, &c., Rom. 3, 23, 24.

Inasmuch, then, as this must be believed, and since it cannot be obtained or embraced by works, law, or merit, it is clear and certain, that such faith alone justifies us, as Paul, Rom. 3, 28, says: "Therefore we conclude, that a man is justified by faith, without the deeds of the law." Again, verse 26, "That he might be just, and the justifier of him which believeth in Jesus."

Whatever may happen, though heaven and earth should fall, nothing in this article can be yielded or rescinded. "For there is none other name under heaven given among men, whereby we must be saved," says Peter, Acts 4, 12. "And with his stripes we are healed," Isa. 53, 5. Upon this article depends all that we teach and do against the Pope, the devil, and all the world. We must, therefore, be entirely certain of this, and not doubt it, otherwise all will be lost, and the Pope and the devil, and our opponents, will prevail and obtain the victory.

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SMALCALD ARTICLES.

PART I.

ARTICLES CONCERNING THE DIVINE MAJESTY.

That the Father, Son, and Holy Ghost, three distinct persons, in one divine essence and nature, is one God, who made heaven and earth.

II.

That the Father is of no one, the Son is begotten of the Father, the Holy Ghost proceeds from the Father and the Son.

III.

That neither the Father nor the Holy Ghost, but the Son, became man.

IV.

That the Son thus became man, by being conceived of the Holy Ghost, without the interposition of man, and being born of the pure and holy Virgin Mary: he afterwards suffered, died, was buried, descended into hell, rose from the dead, ascended to heaven, sits at the right hand of God, will judge the living and the dead, &c. as the Apostolical and Athanasian Symbols, and the Smaller Catechism, teach.

There is no dispute nor contention about these articles; and inasmuch as both parties confess them, it is unnecessary now to treat further of them.

2006-11-28T11:37:00.000-08:00

THE SMALCALD ARTICLES.

~~~~~

PREFACE OF DR. MARTIN LUTHER.

Last year pope Paul III. proclaimed a council, which was to be assembled about Pentecost at Mantua. Soon afterwards he transferred the appointed meeting from the city of Mantua to some other place; and it is not yet known where he intends to assemble it. We also had reason to hope that we should be summoned to the council, or to fear that, if not summoned, we might be condemned unheard. I was, therefore, required to collect and transcribe the articles of our doctrine, in order that it might appear if the council should take place, what we might be able to concede to the Papists, and what points we were determined to maintain.

I have, accordingly, written these articles, and communicated them to our adherents, by whom they have been received and approved with great unanimity. It was also resolved that these articles should be publicly laid before the council,– if indeed the Pope and the Papists would hold a council, without false pretences and deceptive arts, in a lawful and Christian manner,– and that these should exhibit the confession of our faith.

But since the Roman court or conclave dreads a free and Christian council so very much, and so shamefully shuns the light, that even the Papists themselves have entirely lost the hope, not only of its ever assembling a Christian council, but even of its allowing or enduring any thing of the kind; many Papists even are justly offended, support this indifference of the Pope with reluctance, and naturally infer that he would rather see the destruction of Christianity itself, and the perdition of all souls, than the smallest reformation of his own errors, or those of his friends, or the prescription of any bounds to his tyranny. For this reason I have been the more desirous to publish these articles, that if I should die before a council shall be held,– an event which I truly expect, since those who fear and shun the light have labored so much in postponing and preventing the council,– posterity may have my testimony and confession, and may add this to that confession which I formerly published, to which I have constantly to this day adhered, and to which, by the grace of God, I will ever adhere.

What then shall I say? How shall I begin my complaint? I am still living, writing, holding deliberations, and reading public lectures daily; and yet these malignant men, not only among our adversaries, but even false brethren who pretend to agree with us, dare openly to turn my own writings and my own doctrine against me, whilst I am living, and whilst I see and hear them, although they know that I teach far differently. They wish to decorate their own venom with my labors, to deceive and entice wretched mortals under my name. What then, gracious God, will be done after my death?

I ought, indeed, to reply to all their charges, while I am yet living. But how can I alone close all the mouths of Satan?– especially of those, who, full of poison, do not wish to attend to or to hear what we have written, but are altogether engrossed by one purpose– that of perverting and corrupting our words at every point. To these, therefore, let Satan reply, and finally, the wrath of God, as they deserve. I often recall to mind the excellent Gerson, who doubted whether any thing of public utility ought to be written or published. If we refrain from writing, many souls will be neglected, which might have been rescued; but if we write, immediately the devil is at hand with lips of bitterness and abuse, infecting and poisoning every thing, and defeating the salutary object of the writing. It is manifest, however, what advantage they derive from these malignant representations. For since they have thus assailed us with false charges, and endeavored by means of these misrepresentations to retain the less informed among them, God has the more advanced his work, diminished their numbers and increased ours, and has thus confounded and still confounds them in consequence of their falsehoods.

I will relate an instance of this. There was a certain Doctor here at Wittemburg, sent from France, who publicly assured us, that the French monarch had been fully persuaded that there was no church, no magistracy, no wedlock among us, but that we all lived promiscuously, each according to his inclination. Tell me now, with what countenance will they look upon us at the tribunal of Christ, in the last judgment?– these defamers who have, by their virulent writings, disseminated charges so false, not only in France, but in other kingdoms? Christ the Lord and Judge of us all, knows that these men are uttering falsehoods, and that they always have been speaking falsely. His decision they will be compelled to hear in their turn. May God convert those who can be changed; may they repent; but others he will overwhelm with woe eternal.

To return to the subject: I could wish that a free and Christian council might at some time be assembled, that we might provide for many exigencies, and for the wants of many. Not that we need a council: for our churches, by the grace of God, through their purity of doctrine, by the correct use of the sacraments, and by their knowledge of the various relations of life and of good works, have been so much enlightened and confirmed, that we have no need of a council, nor can we hope or expect any improvement in these respects from a council. But in various bishoprics we behold so many parishes entirely destitute and deserted, that the heart of a good man must be almost crushed with grief. And yet neither the bishops nor the prebendaries consider how those wretched mortals live or die; yet Christ has died for them also, though these poor men cannot hear him speaking as a true shepherd with his sheep. And this causes me very seriously to fear that Christ himself will convene a council of angels against Germany, by whom we may be utterly destroyed, like Sodom and Gomorrah, since we so rashly mock him with the name and pretence of a council.

Besides these ecclesiastical matters so highly important, great abuses might also be corrected in our political condition; such as discords of the princes and estates of the empire. Usury and avarice have invaded us like a flood, and they are defended under the form of law. Insolence, immorality, pride, luxury and extravagance in dress, excess, gaming, ostentation, a host of vices and crimes, the wickedness and contumacy of subjects, servants, and laborers, the enormous prices demanded by mechanics, hirelings, and countrymen, (and who can tell all?) have spread to such an extent, that they could not be reformed by ten councils and twenty diets.

If these abuses in church and state, which are perpetrated against God, should be discussed in a council, there would be abundant subjects for deliberation; nor would there by any necessity for jesting and idle consultations about the long gown, the various modes of razure and tonsure, broad belts and girdles, mitres, caps, cowls, staves, and similar vanities of the bishops and cardinals. If we had sufficiently pondered the will and the command of God, in relation to the regulation of ecclesiastical and civil affairs, abundant time and opportunity would afterwards have been left for the reformation of diet and of dress, of wax tapers, razures, and cells. But because we swallow camels, and at the same time strain out gnats,– neglect the beam, and search for the mote,– we may do without a council.

I have, therefore, written but few articles. For we have already enough of the commands of God in the church, in the state, and in our families, which we shall never be able to observe completely. What benefit, then, can result from so great a number of decrees, traditions, and laws of a council, when the principal duties which God enjoins upon us, will not be regarded nor observed? Just as if God were forced to yield to our ridiculous fantasies, and to suffer, in the mean time, his holy commands to be trodden under foot. But our sins overburden us, nor do they permit God to be gracious, because we will not repent, but defend every kind of abomination.

O Christ Jesus, our Lord! Do thou thyself convene a council, and there preside. Deliver us by thy glorious presence. We have nothing to hope from the Pope and the bishops: they do not regard thee. Do thou, therefore, assist us, who are miserable and poor, who groan for thee, and seek thee from the heart, according to the grace which thou hast given to us, through the influence of the Holy Spirit who lives and reigns with thee and with the Father, blessed forever. Amen.

2006-11-28T10:03:00.000-08:00

THE

SMALCALD ARTICLES.

~~~~~

ARTICLES OF CHRISTIAN DOCTRINE,

WHICH WERE TO BE EXHIBITED BY OUR ADHERENTS AT THE COUNCIL,

IF A COUNCIL HAD BEEN ASSEMBLED AT MANTUA,

OR AT ANY OTHER PLACE,

DECLARING WHAT POINTS WE COULD OR COULD NOT

ADMIT OR ABANDON.

WRITTEN BY

DR. MARTIN LUTHER

A.D. 1537.