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+The Project Gutenberg Etext of The Smalcald Articles, by Luther
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+The Smalcald Articles
+
+by Dr. Martin Luther, 1537
+
+June 25, 1995  [Etext #273]
+
+
+The Project Gutenberg Etext of The Smalcald Articles, by Luther
+*****This file should be named smcal10.txt or smcal10.zip******
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+
+The Smalcald Articles.
+Articles of Christian Doctrine
+which were to have been presented on our part
+to the Council, if any had been assembled at Mantua
+or elsewhere, indicating what we could accept
+or yield, and what we could not._
+by Dr. Martin Luther, 1537
+Translated by F. Bente and  W. H. T. Dau
+Published in:
+_Triglot Concordia: The Symbolical Books
+of the Ev. Lutheran Church_.
+(St. Louis: Concordia Publishing House, 1921), pp. 453-529.
+
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+
+
+The Smalcald Articles.
+Articles of Christian Doctrine
+which were to have been presented on our part
+to the Council, if any had been assembled at Mantua
+or elsewhere, indicating what we could accept
+or yield, and what we could not._
+by Dr. Martin Luther, 1537
+Translated by F. Bente and  W. H. T. Dau
+Published in:
+_Triglot Concordia: The Symbolical Books
+of the Ev. Lutheran Church_.
+(St. Louis: Concordia Publishing House, 1921), pp. 453-529.
+
+Preface of Dr. Martin Luther. 
+
+Since Pope Paul III convoked a Council last year, to assemble
+at Mantua about Whitsuntide, and afterwards transferred it
+from Mantua, so that it is not yet known where he will or can
+fix it, and we on our part either had to expect that we would
+be summoned also to the Council or [to fear that we would] be
+condemned unsummoned, I was directed to compile and collect
+the articles of our doctrine [in order that it might be plain]
+in case of deliberation as to what and how far we would be
+both willing and able to yield to the Papists, and in what
+points we intended to persevere and abide to the end. 
+
+I have accordingly compiled these articles and presented them
+to our side. They have also been accepted and unanimously
+confessed by our side, and it has been resolved that, in case
+the Pope with his adherents should ever be so bold as
+seriously and in good faith, without lying and cheating, to
+hold a truly free [legitimate] Christian Council (as, indeed,
+he would be in duty bound to do), they be publicly delivered
+in order to set forth the Confession of our Faith. 
+
+But though the Romish court is so dreadfully afraid of a free
+Christian Council, and shuns the light so shamefully, that it
+has [entirely] removed, even from those who are on its side,
+the hope that it will ever permit a free Council, much less
+that it will itself hold one, whereat, as is just, they [many
+Papists] are greatly offended and have no little trouble on
+that account [are disgusted with this negligence of the Pope],
+since they notice thereby that the Pope would rather see all
+Christendom perish and all souls damned than suffer either
+himself or his adherents to be reformed even a little, and his
+[their] tyranny to be limited, nevertheless I have determined
+meanwhile to publish these articles in plain print, so that,
+should I die before there would be a Council (as I fully
+expect and hope, because the knaves who flee the light and
+shun the day take such wretched pains to delay and hinder the
+Council), those who live and remain after me may have my
+testimony and confession to produce, in addition to the
+Confession which I have issued previously, whereby up to this
+time I have abided, and, by God's grace, will abide. 
+
+For what shall I say? How shall I complain? I am still living,
+writing, preaching, and lecturing daily; [and] yet there are
+found such spiteful men, not only among the adversaries, but
+also false brethren that profess to be on our side, as dare to
+cite my writings and doctrine directly against myself, and let
+me look on and listen, although they know well that I teach
+otherwise, and as wish to adorn their venom with my labor, and
+under my name to [deceive and] mislead the poor people. [Good
+God!] Alas! what first will happen when I am dead? 
+
+Indeed, I ought to reply to everything while I am still
+living. But, again, how can I alone stop all the mouths of the
+devil? especially of those (as they all are poisoned) who will
+not hear or notice what we write, but solely exercise
+themselves with all diligence how they may most shamefully
+pervert and corrupt our word in every letter. These I let the
+devil answer, or at last Gods wrath, as they deserve. I often
+think of the good Gerson who doubts whether anything good
+should be [written and] published. If it is not done, many
+souls are neglected who could be delivered: but if it is done,
+the devil is there with malignant, villainous tongues without
+number which envenom and pervert everything, so that
+nevertheless the fruit [the usefulness of the writings] is
+prevented. Yet what they gain thereby is manifest. For while
+they have lied so shamefully against us and by means of lies
+wished to retain the people, God has constantly advanced His
+work, and been making their following ever smaller and ours
+greater, and by their lies has caused and still causes them to
+be brought to shame. 
+
+I must tell a story. There was a doctor sent here to
+Wittenberg from France, who said publicly before us that his
+king was sure and more than sure, that among us there is no
+church, no magistrate, no married life, but all live
+promiscuously as cattle, and each one does as he pleases.
+Imagine now, how will those who by their writings have
+instilled such gross lies into the king and other countries as
+the pure truth, look at us on that day before the
+judgment-seat of Christ? Christ, the Lord and Judge of us all,
+knows well that they lie and have [always] lied, His sentence
+they in turn, must hear; that I know certainly. God convert to
+repentance those who can be converted! Regarding the rest it
+will be said, Woe, and, alas! eternally. 
+
+But to return to the subject. I verily desire to see a truly
+Christian Council [assembled some time], in order that many
+matters and persons might be helped. Not that we need It, for
+our churches are now, through God's grace, so enlightened and
+equipped with the pure Word and right use of the Sacraments,
+with knowledge of the various callings and of right works,
+that we on our part ask for no Council, and on such points
+have nothing better to hope or expect from a Council. But we
+see in the bishoprics everywhere so many parishes vacant and
+desolate that one's heart would break, and yet neither the
+bishops nor canons care how the poor people live or die, for
+whom nevertheless Christ has died, and who are not permitted
+to hear Him speak with them as the true Shepherd with His
+sheep. This causes me to shudder and fear that at some time He
+may send a council of angels upon Germany utterly destroying
+us, like Sodom and Gomorrah, because we so wantonly mock Him
+with the Council.
+
+Besides such necessary ecclesiastical affairs, there would be
+also in the political estate innumerable matters of great
+importance to improve. There is the disagreement between the
+princes and the states; usury and avarice have burst in like a
+flood, and have become lawful [are defended with a show of
+right]; wantonness, lewdness, extravagance in dress, gluttony,
+gambling, idle display, with all kinds of bad habits and
+wickedness, insubordination of subjects, of domestics and
+laborers of every trade, also the exactions [and most
+exorbitant selling prices] of the peasants (and who can
+enumerate all?) have so increased that they cannot be
+rectified by ten Councils and twenty Diets. If such chief
+matters of the spiritual and worldly estates as are contrary
+to God would be considered in the Council, they would have all
+hands so full that the child's play and absurdity of long
+gowns [official insignia], large tonsures, broad cinctures [or
+sashes], bishops' or cardinals' hats or maces, and like
+jugglery would in the mean time be forgotten. If we first had
+performed God's command and order in the spiritual and secular
+estate we would find time enough to reform food, clothing,
+tonsures, and surplices. But if we want to swallow such
+camels, and, instead, strain at gnats, let the beams stand and
+judge the motes, we also might indeed be satisfied with the
+Council. 
+
+Therefore I have presented few articles; for we have without
+this so many commands of God to observe in the Church, the
+state and the family that we can never fulfil them. What,
+then, is the use, or what does it profit that many decrees and
+statutes thereon are made in the Council, especially when
+these chief matters commanded of God are neither regarded nor
+observed? Just as though He were bound to honor our jugglery
+as a reward of our treading His solemn commandments under
+foot. But our sins weigh upon us and cause God not to be
+gracious to us; for we do not repent, and, besides, wish to
+defend every abomination. 
+
+O Lord Jesus Christ, do Thou Thyself convoke a Council, and
+deliver Thy servants by Thy glorious advent! The Pope and his
+adherents are done for; they will have none of Thee. Do Thou,
+then, help us, who are poor and needy, who sigh to Thee, and
+beseech Thee earnestly, according to the grace which Thou hast
+given us, through Thy Holy Ghost who liveth and reigneth with
+Thee and the Father, blessed forever. Amen.
+
+
+THE FIRST PART
+
+Treats of the Sublime Articles Concerning the Divine Majesty,
+as:
+
+I.
+That Father, Son, and Holy Ghost, three distinct persons in
+one divine essence and nature, are one God, who has created
+heaven and earth. 
+
+II. 
+That the Father is begotten of no one; the Son of the Father;
+the Holy Ghost proceeds from Father and Son. 
+III. 
+That not the Father nor the Holy Ghost but the Son became man. 
+
+IV. 
+That the Son became man in this manner, that He was conceived,
+without the cooperation of man, by the Holy Ghost, and was
+born of the pure, holy [and always] Virgin Mary. Afterwards He
+suffered, died, was buried, descended to hell, rose from the
+dead, ascended to heaven, sits at the right hand of God, will
+come to judge the quick and the dead, etc. as the Creed of the
+Apostles, as well as that of St. Athanasius, and the Catechism
+in common use for children, teach. 
+
+Concerning these articles there is no contention or dispute,
+since we on both sides confess them. Therefore it is not
+necessary now to treat further of them. 
+
+
+THE SECOND PART
+
+Treats of the Articles which Refer to
+the Office and Work of Jesus Christ,
+or Our Redemption.
+
+The first and chief article is this,
+
+That Jesus Christ, our God and Lord, died for our sins, and
+was raised again for our justification, Rom. 4, 25. 
+
+And He alone is the Lamb of God which taketh away the sins of
+the world, John 1, 29; and God has laid upon Him the
+iniquities of us all, Is. 53, 6.
+
+Likewise: All have sinned and are justified without merit
+[freely, and without their own works or merits] by His grace,
+through the redemption that is in Christ Jesus, in His blood,
+Rom. 3, 23 f.
+
+Now, since it is necessary to believe this, and it cannot be
+otherwise acquired or apprehended by any work, law, or merit,
+it is clear and certain that this faith alone justifies us as
+St. Paul says, Rom. 3, 28: For we conclude that a man is
+justified by faith, without the deeds of the Law. Likewise v.
+26: That He might be just, and the Justifier of him which
+believeth in Christ. 
+
+Of this article nothing can be yielded or surrendered [nor can
+anything be granted or permitted contrary to the same], even
+though heaven and earth, and whatever will not abide, should
+sink to ruin. 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, Is. 53, 5. And upon this
+article all things depend which we teach and practice in
+opposition to the Pope, the devil, and the [whole] world.
+Therefore, we must be sure concerning this doctrine, and not
+doubt; for otherwise all is lost, and the Pope and devil and
+all things gain the victory and suit over us.
+
+
+Article II: Of the Mass. 
+
+That the Mass in the Papacy must be the greatest and most
+horrible abomination, as it directly and powerfully conflicts
+with this chief article, and yet above and before all other
+popish idolatries it has been the chief and most specious. For
+it has been held that this sacrifice or work of the Mass, even
+though it be rendered by a wicked [and abandoned] scoundrel,
+frees men from sins, both in this life and also in purgatory,
+while only the Lamb of God shall and must do this, as has been
+said above. Of this article nothing is to be surrendered or
+conceded, because the first article does not allow it. 
+
+If, perchance, there were reasonable Papists we might speak
+moderately and in a friendly way, thus: first, why they so
+rigidly uphold the Mass. For it is but a pure invention of
+men, and has not been commanded by God; and every invention of
+man we may [safely] discard, as Christ declares, Matt. 15, 9:
+In vain do they worship Me, teaching for doctrines the
+commandments of men. 
+
+Secondly. It is an unnecessary thing, which can be omitted
+without sin and danger. 
+
+Thirdly. The Sacrament can be received in a better and more
+blessed way [more acceptable to God], (yea, the only blessed
+way), according to the institution of Christ. Why, then, do
+they drive the world to woe and [extreme] misery on account of
+a fictitious, unnecessary matter, which can be well obtained
+in another and more blessed way? 
+
+Let [care be taken that] it be publicly preached to the people
+that the Mass as men's twaddle [commentitious affair or human
+figment] can be omitted without sin, and that no one will be
+condemned who does not observe it, but that he can be saved in
+a better way without the Mass. I wager [Thus it will come to
+pass] that the Mass will then collapse of itself, not only
+among the insane [rude] common people, but also among all
+pious, Christian, reasonable, God-fearing hearts; and that the
+more, when they would hear that the Mass is a [very] dangerous
+thing, fabricated and invented without the will and Word of
+God. 
+
+Fourthly. Since such innumerable and unspeakable abuses have
+arisen in the whole world from the buying and selling of
+masses, the Mass should by right be relinquished, if for no
+other purpose than to prevent abuses, even though in itself it
+had something advantageous and good. How much more ought we to
+relinquish it, so as to prevent [escape] forever these
+horrible abuses, since it is altogether unnecessary, useless,
+and dangerous, and we can obtain everything by a more
+necessary, profitable, and certain way without the Mass. 
+
+Fifthly. But since the Mass is nothing else and can be nothing
+else (as the Canon and all books declare), than a work of men
+(even of wicked scoundrels), by which one attempts to
+reconcile himself and others to God, and to obtain and merit
+the remission of sins and grace (for thus the Mass is observed
+when it is observed at the very best; otherwise what purpose
+would it serve ?), for this very reason it must and should
+[certainly] be condemned and rejected. For this directly
+conflicts with the chief article, which says that it is not a
+wicked or a godly hireling of the Mass with his own work, but
+the Lamb of God and the Son of God, that taketh away our sins. 
+
+But if any one should advance the pretext that as an act of
+devotion he wishes to administer the Sacrament, or Communion,
+to himself, he is not in earnest [he would commit a great
+mistake, and would not be speaking seriously and sincerely].
+For if he wishes to commune in sincerity, the surest and best
+way for him is in the Sacrament administered according to
+Christ's institution. But that one administer communion to
+himself is a human notion, uncertain, unnecessary, yea, even
+prohibited. And he does not know what he is doing, because
+without the Word of God he obeys a false human opinion and
+invention. So, too, it is not right (even though the matter
+were otherwise correct) for one to use the common Sacrament of
+[belonging to] the Church according to his own private
+devotion, and without God s Word and apart from the communion
+of the Church to trifle therewith. 
+
+This article concerning the Mass will be the whole business of
+the Council. [The Council will perspire most over, and be
+occupied with this article concerning the Mass.] For if it
+were [although it would be] possible for them to concede to us
+all the other articles, yet they could not concede this. As
+Campegius said at Augsburg that he would be torn to pieces
+before he would relinquish the Mass, so, by the help of God,
+I, too, would suffer myself to be reduced to ashes before I
+would allow a hireling of the Mass, be he good or bad, to be
+made equal to Christ Jesus, my Lord and Savior, or to be
+exalted above Him. Thus we are and remain eternally separated
+and opposed to one another. They feel well enough that when
+the Mass falls, the Papacy lies in ruins. Before they will
+permit this to occur, they will put us all to death if they
+can. 
+
+In addition to all this, this dragon's tail, [I mean] the
+Mass, has begotten a numerous vermin-brood of manifold
+idolatries. 
+
+First, purgatory. Here they carried their trade into purgatory
+by masses for souls, and vigils, and weekly, monthly, and
+yearly celebrations of obsequies, and finally by the Common
+Week and All Souls Day, by soul-baths so that the Mass is used
+almost alone for the dead, although Christ has instituted the
+Sacrament alone for the living. Therefore purgatory, and every
+solemnity, rite, and commerce connected with it, is to be
+regarded as nothing but a specter of the devil. For it
+conflicts with the chief article [which teaches] that only
+Christ, and not the works of men, are to help [set free]
+souls. Not to mention the fact that nothing has been
+[divinely] commanded or enjoined upon us concerning the dead.
+Therefore all this may be safely omitted, even if it were no
+error and idolatry. 
+
+The Papists quote here Augustine and some of the Fathers who
+are said to have written concerning purgatory, and they think
+that we do not understand for what purpose and to what end
+they spoke as they did. St. Augustine does not write that
+there is a purgatory nor has he a testimony of Scripture to
+constrain him thereto, but he leaves it in doubt whether there
+is one, and says that his mother asked to be remembered at the
+altar or Sacrament. Now, all this is indeed nothing but the
+devotion of men, and that, too, of individuals, and does not
+establish an article of faith, which is the prerogative of God
+alone. 
+
+Our Papists, however, cite such statements [opinions] of men
+in order that men should believe in their horrible,
+blasphemous, and cursed traffic in masses for souls in
+purgatory [or in sacrifices for the dead and oblations], etc.
+But they will never prove these things from Augustine. Now,
+when they have abolished the traffic in masses for purgatory,
+of which Augustine never dreamt, we will then discuss with
+them whether the expressions of Augustine without Scripture
+[being without the warrant of the Word] are to be admitted,
+and whether the dead should be remembered at the Eucharist.
+For it will not do to frame articles of faith from the works
+or words of the holy Fathers; otherwise their kind of fare, of
+garments, of house, etc., would have to become an article of
+faith, as was done with relies. [We have, however, another
+rule, namely] The rule is: The Word of God shall establish
+articles of faith, and no one else, not even an angel. 
+
+Secondly. From this it has followed that evil spirits have
+perpetrated much knavery [exercised their malice] by appearing
+as the souls of the departed, and with unspeakable [horrible]
+lies and tricks demanded masses, vigils, pilgrimages, and
+other alms. All of which we had to receive as articles of
+faith, and to live accordingly; and the Pope confirmed these
+things, as also the Mass and all other abominations. Here,
+too, there is no [cannot and must not be any] yielding or
+surrendering. 
+
+Thirdly. [Hence arose] the pilgrimages. Here, too, masses, the
+remission of sins and the grace of God were sought, for the
+Mass controlled everything. Now it is indeed certain that such
+pilgrimages, without the Word of God, have not been commanded
+us, neither are they necessary, since we can have these things
+[the soul can be cared for] in a better way, and can omit
+these pilgrimages without any sin and danger. Why therefore do
+they leave at home [desert] their own parish [their called
+ministers, their parishes], the Word of God, wives, children,
+etc., who are ordained and [attention to whom is necessary and
+has been] commanded, and run after these unnecessary,
+uncertain, pernicious will-o'-the-wisps of the devil [and
+errors]? Unless the devil was riding [made insane] the Pope,
+causing him to praise and establish these practices, whereby
+the people again and again revolted from Christ to their own
+works, and became idolaters, which is worst of all; moreover,
+it is neither necessary nor commanded, but is senseless and
+doubtful, and besides harmful. Hence here, too, there can be
+no yielding or surrendering [to yield or concede anything here
+is not lawful], etc. And let this be preached, that such
+pilgrimages are not necessary, but dangerous; and then see
+what will become of them. [For thus they will perish of their
+own accord.] 
+
+Fourthly. Fraternities [or societies], in which cloisters,
+chapters, vicars have assigned and communicated (by a legal
+contract and sale) all masses and good works, etc., both for
+the living and the dead. This is not only altogether a human
+bauble, without the Word of God, entirely unnecessary and not
+commanded, but also contrary to the chief article, Of
+Redemption. Therefore it is in no way to be tolerated. 
+
+Fifthly. The relics, in which there are found so many
+falsehoods and tomfooleries concerning the bones of dogs and
+horses, that even the devil has laughed at such rascalities,
+ought long ago to have been condemned, even though there were
+some good in them; and so much the more because they are
+without the Word of God; being neither commanded nor
+counseled, they are an entirely unnecessary and useless thing.
+But the worst is that [they have imagined that] these relics
+had to work indulgence and the forgiveness of sins [and have
+revered them] as a good work and service of God, like the
+Mass, etc. 
+
+Sixthly. Here belong the precious indulgences granted (but
+only for money) both to the living and the dead, by which the
+miserable [sacrilegious and accursed] Judas, or Pope, has sold
+the merit of Christ, together with the superfluous merits of
+all saints and of the entire Church, etc. All these things
+[and every single one of them] are not to be borne, and are
+not only without the Word of God, without necessity, not
+commanded, but are against the chief article. For the merit of
+Christ is [apprehended and] obtained not by our works or
+pence, but from grace through faith, without money and merit;
+and is offered [and presented] not through the power of the
+Pope, but through the preaching of God's Word. 
+
+Of the Invocation of Saints. 
+
+The invocation of saints is also one of the abuses of
+Antichrist conflicting with the chief article, and destroys
+the knowledge of Christ. Neither is it commanded nor
+counseled, nor has it any example [or testimony] in Scripture,
+and even though it were a precious thing, as it is not [while,
+on the contrary, it is a most harmful thing], in Christ we
+have everything a thousandfold better [and surer, so that we
+are not in need of calling upon the saints] . 
+
+And although the angels in heaven pray for us (as Christ
+Himself also does), as also do the saints on earth, and
+perhaps also in heaven, yet it does not follow thence that we
+should invoke and adore the angels and saints, and fast, hold
+festivals, celebrate Mass in their honor, make offerings, and
+establish churches, altars, divine worship, and in still other
+ways serve them, and regard them as helpers in need [as
+patrons and intercessors], and divide among them all kinds of
+help, and ascribe to each one a particular form of assistance,
+as the Papists teach and do. For this is idolatry, and such
+honor belongs alone to God. For as a Christian and saint upon
+earth you can pray for me, not only in one, but in many
+necessities. But for this reason I am not obliged to adore and
+invoke you, and celebrate festivals, fast, make oblations,
+hold masses for your honor [and worship], and put my faith in
+you for my salvation. I can in other ways indeed honor, love,
+and thank you in Christ. If now such idolatrous honor were
+withdrawn from angels and departed saints, the remaining honor
+would be without harm and would quickly be forgotten. For when
+advantage and assistance, both bodily and spiritual, are no
+more to be expected, the saints will not be troubled [the
+worship of the saints will soon vanish], neither in their
+graves nor in heaven. For without a reward or out of pure love
+no one will much remember, or esteem, or honor them [bestow on
+them divine honor]. 
+
+In short, the Mass itself and anything that proceeds from it,
+and anything that is attached to it, we cannot tolerate, but
+must condemn, in order that we may retain the holy Sacrament
+pure and certain, according to the institution of Christ,
+employed and received through faith. 
+
+
+
+Article III: Of Chapters and Cloisters.
+
+That chapters and cloisters [colleges of canons and
+communistic dwellings], which were formerly founded with the
+good intention [of our forefathers] to educate learned men and
+chaste [and modest] women, ought again to be turned to such
+use, in order that pastors, preachers, and other ministers of
+the churches may be had, and likewise other necessary persons
+[fitted] for [the political administration of] the secular
+government [or for the commonwealth] in cities and countries,
+and well-educated, maidens for mothers and housekeepers, etc. 
+
+If they will not serve this purpose, it is better that they be
+abandoned or razed, rather than [continued and], with their
+blasphemous services invented by men, regarded as something
+better than the ordinary Christian life and the offices and
+callings ordained by God. For all this also is contrary to the
+first chief article concerning the redemption made through
+Jesus Christ. Add to this that (like all other human
+inventions) these have neither been commanded; they are
+needless and useless, and, besides, afford occasion for
+dangerous and vain labor [dangerous annoyances and fruitless
+worship], such services as the prophets call Aven, i.e., pain
+and labor. 
+
+Article IV: Of the Papacy. 
+
+That the Pope is not, according to divine law or according to
+the Word of God the head of all Christendom (for this [name]
+belongs to One only, whose name is Jesus Christ), but is only
+the bishop and pastor of the Church at Rome, and of those who
+voluntarily or through a human creature (that is, a political
+magistrate) have attached themselves to him, to be Christians,
+not under him as a lord, but with him as brethren [colleagues]
+and comrades, as the ancient councils and the age of St.
+Cyprian show. 
+
+But to-day none of the bishops dare to address the Pope as
+brother as was done at that time [in the age of Cyprian]; but
+they must call him most gracious lord, even though they be
+kings or emperors. This [Such arrogance] we will not, cannot,
+must not take upon our conscience [with a good conscience
+approve]. Let him, however, who will do it, do so without us
+[at his own risk]. 
+
+Hence it follows that all things which the Pope, from a power
+so false, mischievous, blasphemous, and arrogant, has done and
+undertaken. have been and still are purely diabolical affairs
+and transactions (with the exception of such things as pertain
+to the secular government, where God often permits much good
+to be effected for a people, even through a tyrant and
+[faithless] scoundrel) for the ruin of the entire holy
+[catholic or] Christian Church (so far as it is in his power)
+and for the destruction of the first and chief article
+concerning the redemption made through Jesus Christ. 
+
+For all his bulls and books are extant, in which he roars like
+a lion (as the angel in Rev. 12 depicts him, [crying out] that
+no Christian can be saved unless he obeys him and is subject
+to him in all things that he wishes, that he says, and that he
+does. All of which amounts to nothing less than saying:
+Although you believe in Christ, and have in Him [alone]
+everything that is necessary to salvation, yet it is nothing
+and all in vain unless you regard [have and worship] me as
+your god, and be subject and obedient to me. And yet it is
+manifest that the holy Church has been without the Pope for at
+least more than five hundred years, and that even to the
+present day the churches of the Greeks and of many other
+languages neither have been nor are yet under the Pope.
+Besides, as often remarked, it is a human figment which is not
+commanded, and is unnecessary and useless; for the holy
+Christian [or catholic] Church can exist very well without
+such a head, and it would certainly have remained better
+[purer, and its career would have been more prosperous] if
+such a head had not been raised up by the devil. And the
+Papacy is also of no use in the Church, because it exercises
+no Christian office; and therefore it is necessary for the
+Church to continue and to exist without the Pope. 
+
+And supposing that the Pope would yield this point, so as not
+to be supreme by divine right or from Gods command, but that
+we must have [there must be elected] a [certain] head, to whom
+all the rest adhere [as their support] in order that the
+[concord and] unity of Christians may be preserved against
+sects and heretics, and that such a head were chosen by men,
+and that it were placed within the choice and power of men to
+change or remove this head, just as the Council of Constance
+adopted nearly this course with reference to the Popes,
+deposing three and electing a fourth; supposing, I say, that
+the Pope and See at Rome would yield and accept this (which,
+nevertheless, is impossible; for thus he would have to suffer
+his entire realm and estate to be overthrown and destroyed,
+with all his rights and books, a thing which, to speak in few
+words, he cannot do), nevertheless, even in this way
+Christianity would not be helped, but many more sects would
+arise than before. 
+
+For since men would have to be subject to this head, not from
+God's command, but from their personal good pleasure, it would
+easily and in a short time be despised, and at last retain no
+member; neither would it have to be forever confined to Rome
+or any other place, but it might be wherever and in whatever
+church God would grant a man fit for the [taking upon him such
+a great] office. Oh, the complicated and confused state of
+affairs [perplexity] that would result! 
+
+Therefore the Church can never be better governed and
+preserved than if we all live under one head, Christ, and all
+the bishops equal in office (although they be unequal in
+gifts), be diligently joined in unity of doctrine, faith,
+Sacraments, prayer, and works of love, etc., as St. Jerome
+writes that the priests at Alexandria together and in common
+governed the churches, as did also the apostles, and
+afterwards all bishops throughout all Christendom, until the
+Pope raised his head above all. 
+
+This teaching shows forcefully that the Pope is the very
+Antichrist, who has exalted himself above, and opposed himself
+against Christ because he will not permit Christians to be
+saved without his power, which, nevertheless, is nothing, and
+is neither ordained nor commanded by God. This is, properly
+speaking to exalt himself above all that is called God as Paul
+says, 2 Thess. 2, 4. Even the Turks or the Tartars, great
+enemies of Christians as they are, do not do this, but they
+allow whoever wishes to believe in Christ, and take bodily
+tribute and obedience from Christians. 
+
+The Pope, however, prohibits this faith, saying that to be
+saved a person must obey him. This we are unwilling to do,
+even though on this account we must die in God s name. This
+all proceeds from the fact that the Pope has wished to be
+called the supreme head of the Christian Church by divine
+right. Accordingly he had to make himself equal and superior
+to Christ, and had to cause himself to be proclaimed the head
+and then the lord of the Church, and finally of the whole
+world, and simply God on earth, until he has dared to issue
+commands even to the angels in heaven. And when we distinguish
+the Pope s teaching from, or measure and hold it against, Holy
+Scripture, it is found [it appears plainly] that the Pope s
+teaching, where it is best, has been taken from the imperial
+and heathen law and treats of political matters and decisions
+or rights, as the Decretals show; furthermore, it teaches of
+ceremonies concerning churches, garments, food, persons and
+[similar] puerile, theatrical and comical things without
+measure, but in all these things nothing at all of Christ,
+faith, and the commandments of God. Lastly, it is nothing else
+than the devil himself, because above and against God he urges
+[and disseminates] his [papal] falsehoods concerning masses,
+purgatory, the monastic life, one's own works and [fictitious]
+divine worship (for this is the very Papacy [upon each of
+which the Papacy is altogether founded and is standing]), and
+condemns, murders and tortures all Christians who do not exalt
+and honor these abominations [of the Pope] above all things.
+Therefore, just as little as we can worship the devil himself
+as Lord and God, we can endure his apostle, the Pope, or
+Antichrist, in his rule as head or lord. For to lie and to
+kill, and to destroy body and soul eternally, that is wherein
+his papal government really consists, as I have very clearly
+shown in many books. 
+
+In these four articles they will have enough to condemn in the
+Council. For they cannot and will not concede us even the
+least point in one of these articles. Of this we should be
+certain, and animate ourselves with [be forewarned and made
+firm in] the hope that Christ, our Lord, has attacked His
+adversary, and he will press the attack home [pursue and
+destroy him] both by His Spirit and coming. Amen. 
+
+For in the Council we will stand not before the Emperor or the
+political magistrate, as at Augsburg (where the Emperor
+published a most gracious edict, and caused matters to be
+heard kindly [and dispassionately]), but [we will appear]
+before the Pope and devil himself, who intends to listen to
+nothing, but merely [when the case has been publicly
+announced] to condemn, to murder and to force us to idolatry.
+Therefore we ought not here to kiss his feet, or to say: Thou
+art my gracious lord, but as the angel in Zechariah 3, 2 said
+to Satan: The Lord rebuke thee, O Satan. 
+
+THE THIRD PART OF THE ARTICLES.
+
+Concerning the following articles we may [will be able to]
+treat with learned and reasonable men, or among ourselves. The
+Pope and his [the Papal] government do not care much about
+these. For with them conscience is nothing, but money, [glory]
+honors, power are [to them] everything. 
+
+I. Of Sin. 
+
+Here we must confess, as Paul says in Rom. 5, 11, that sin
+originated [and entered the world] from one man Adam, by whose
+disobedience all men were made sinners, [and] subject to death
+and the devil. This is called original or capital sin. 
+
+The fruits of this sin are afterwards the evil deeds which are
+forbidden in the Ten Commandments, such as [distrust]
+unbelief, false faith, idolatry, to be without the fear of
+God, presumption [recklessness], despair, blindness [or
+complete loss of sight], and, in short not to know or regard
+God; furthermore to lie, to swear by [to abuse] God's name [to
+swear falsely], not to pray, not to call upon God, not to
+regard [to despise or neglect] God's Word, to be disobedient
+to parents, to murder, to be unchaste, to steal, to deceive,
+etc. 
+
+This hereditary sin is so deep and [horrible] a corruption of
+nature that no reason can understand it, but it must be
+[learned and] believed from the revelation of Scriptures, Ps.
+51, 5; Rom. 6, 12 ff.; Ex. 33, 3; Gen. 3, 7 ff. Hence, it is
+nothing but error and blindness in regard to this article what
+the scholastic doctors have taught, namely: 
+
+That since the fall of Adam the natural powers of man have
+remained entire and incorrupt, and that man by nature has a
+right reason and a good will; which things the philosophers
+teach. 
+
+Again that man has a free will to do good and omit evil, and,
+conversely, to omit good and do evil. 
+
+Again, that man by his natural powers can observe and keep
+[do] all the commands of God. 
+
+Again, that, by his natural powers, man can love God above all
+things and his neighbor as himself. 
+
+Again, if a man does as much as is in him, God certainly
+grants him His grace. 
+
+Again, if he wishes to go to the Sacrament, there is no need
+of a good intention to do good, but it is sufficient if he has
+not a wicked purpose to commit sin; so entirely good is his
+nature and so efficacious the Sacrament. 
+
+[Again,] that it is not founded upon Scripture that for a good
+work the Holy Ghost with His grace is necessary. 
+
+Such and many similar things have arisen from want of
+understanding and ignorance as regards both this sin and
+Christ, our Savior and they are truly heathen dogmas, which we
+cannot endure. For if this teaching were right [approved],
+then Christ has died in vain, since there is in man no defect
+nor sin for which he should have died; or He would have died
+only for the body, not for the soul, inasmuch as the soul is
+[entirely] sound, and the body only is subject to death. 
+
+
+II. Of the Law
+
+Here we hold that the Law was given by God, first, to restrain
+sin by threats and the dread of punishment, and by the promise
+and offer of grace and benefit. But all this miscarried on
+account of the wickedness which sin has wrought in man. For
+thereby a part [some] were rendered worse, those, namely, who
+are hostile to [hate] the Law, because it forbids what they
+like to do, and enjoins what they do not like to do.
+Therefore, wherever they can escape [if they were not
+restrained by] punishment, they [would] do more against the
+Law than before. These, then, are the rude and wicked
+[unbridled and secure] men, who do evil wherever they [notice
+that they] have the opportunity. 
+
+The rest become blind and arrogant [are smitten with arrogance
+and blindness], and [insolently] conceive the opinion that
+they observe and can observe the Law by their own powers, as
+has been said above concerning the scholastic theologians;
+thence come the hypocrites and [self-righteous or] false
+saints. 
+
+But the chief office or force of the Law is that it reveal
+original sin with all its fruits, and show man how very low
+his nature has fallen, and has become [fundamentally and]
+utterly corrupted; as the Law must tell man that he has no God
+nor regards [cares for] God, and worships other gods, a matter
+which before and without the Law he would not have believed.
+In this way he becomes terrified, is humbled, desponds,
+despairs, and anxiously desires aid, but sees no escape; he
+begins to be an enemy of [enraged at] God, and to murmur, etc.
+This is what Paul says, Rom. 4, 15: The Law worketh wrath. And
+Rom. 5, 20: Sin is increased by the Law. [The Law entered that
+the offense might abound.] 
+
+
+III. Of Repentance.
+
+This office [of the Law] the New Testament retains and urges,
+as St. Paul, Rom. 1, 18 does, saying: The wrath of God is
+revealed from heaven against all ungodliness and
+unrighteousness of men. Again, 3, 19: All the world is guilty
+before God. No man is righteous before Him. And Christ says,
+John 16, 8: The Holy Ghost will reprove the world of sin. 
+
+This, then, is the thunderbolt of God by which He strikes in a
+heap [hurls to the ground] both manifest sinners and false
+saints [hypocrites], and suffers no one to be in the right
+[declares no one righteous], but drives them all together to
+terror and despair. This is the hammer, as Jeremiah says, 23,
+29: Is not My Word like a hammer that breaketh the rock in
+pieces? This is not activa contritio or manufactured
+repentance, but passiva contritio [torture of conscience],
+true sorrow of heart, suffering and sensation of death.
+
+This, then, is what it means to begin true repentance; and
+here man must hear such a sentence as this: You are all of no
+account, whether you be manifest sinners or saints [in your
+own opinion]; you all must become different and do otherwise
+than you now are and are doing [no matter what sort of people
+you are], whether you are as great, wise, powerful, and holy
+as you may. Here no one is [righteous, holy], godly, etc. 
+
+But to this office the New Testament immediately adds the
+consolatory promise of grace through the Gospel, which must be
+believed, as Christ declares, Mark 1,15: Repent and believe
+the Gospel, i.e., become different and do otherwise, and
+believe My promise. And John, preceding Him, is called a
+preacher of repentance, however, for the remission of sins,
+i.e., John was to accuse all, and convict them of being
+sinners, that they might know what they were before God, and
+might acknowledge that they were lost men, and might thus be
+prepared for the Lord, to receive grace, and to expect and
+accept from Him the remission of sins. Thus also Christ
+Himself says, Luke 24, 47: Repentance and remission of sins
+must be preached in My name among all nations. 
+
+But whenever the Law alone, without the Gospel being added
+exercises this its office there is [nothing else than] death
+and hell, and man must despair, like Saul and Judas; as St.
+Paul, Rom. 7, 10, says: Through sin the Law killeth. On the
+other hand, the Gospel brings consolation and remission not
+only in one way, but through the word and Sacraments, and the
+like, as we shall hear afterward in order that [thus] there is
+with the Lord plenteous redemption, as Ps. 130, 7 says against
+the dreadful captivity of sin. 
+
+However, we must now contrast the false repentance of the
+sophists with true repentance, in order that both may be the
+better understood. 
+
+Of the False Repentance of the Papists. 
+
+It was impossible that they should teach correctly concerning
+repentance, since they did not [rightly] know the real sins
+[the real sin]. For, as has been shown above, they do not
+believe aright concerning original sin, but say that the
+natural powers of man have remained [entirely] unimpaired and
+incorrupt; that reason can teach aright, and the will can in
+accordance therewith do aright [perform those things which are
+taught], that God certainly bestows His grace when a man does
+as much as is in him, according to his free will. 
+
+It had to follow thence [from this dogma] that they did [must
+do] penance only for actual sins such as wicked thoughts to
+which a person yields (for wicked emotion [concupiscence,
+vicious feelings, and inclinations], lust and improper
+dispositions [according to them] are not sins ), and for
+wicked words and wicked deeds, which free will could readily
+have omitted. 
+
+And of such repentance they fix three parts contrition,
+confession, and satisfaction, with this [magnificent]
+consolation and promise added: If man truly repent, [feel
+remorse,] confess, render satisfaction, he thereby would have
+merited forgiveness, and paid for his sins before God [atoned
+for his sins and obtained a plenary redemption]. Thus in
+repentance they instructed men to repose confidence in their
+own works. Hence the expression originated, which was employed
+in the pulpit when public absolution was announced to the
+people: Prolong O God, my life, until I shall make
+satisfaction for my sins and amend my life. 
+
+There was here [profound silence and] no mention of Christ nor
+faith; but men hoped by their own works to overcome and blot
+out sins before God. And with this intention we became priests
+and monks, that we might array ourselves against sin. 
+
+As to contrition, this is the way it was done: Since no one
+could remember all his sins (especially as committed through
+an entire year), they inserted this provision, namely, that if
+an unknown sin should be remembered later [if the remembrance
+of a concealed sin should perhaps return], this also must be
+repented of and confessed etc. Meanwhile they were [the person
+was] commended to the grace of God. 
+
+Moreover, since no one could know how great the contrition
+ought to be in order to be sufficient before God, they gave
+this consolation: He who could not have contrition, at least
+ought to have attrition, which I may call half a contrition or
+the beginning of contrition, for they have themselves
+understood neither of these terms nor do they understand them
+now, as little as I. Such attrition was reckoned as contrition
+when a person went to confession. 
+
+And when it happened that any one said that he could not have
+contrition nor lament his sins (as might have occurred in
+illicit love or the desire for revenge, etc.), they asked
+whether he did not wish or desire to have contrition [lament].
+When one would reply Yes (for who, save the devil himself,
+would here say No?), they accepted this as contrition, and
+forgave him his sins on account of this good work of his
+[which they adorned with the name of contrition]. Here they
+cited the example of St. Bernard, etc. 
+
+Here we see how blind reason, in matters pertaining to God,
+gropes about, and, according to its own imagination, seeks for
+consolation in its own works, and cannot think of [entirely
+forgets] Christ and faith. But if it be [clearly] viewed in
+the light, this contrition is a manufactured and fictitious
+thought [or imagination], derived from man's own powers,
+without faith and without the knowledge of Christ. And in it
+the poor sinner, when he reflected upon his own lust and
+desire for revenge, would sometimes [perhaps] have laughed
+rather than wept [either laughed or wept, rather than to think
+of something else], except such as either had been truly
+struck by [the lightning of] the Law, or had been vainly vexed
+by the devil with a sorrowful spirit. Otherwise [with the
+exception of these persons] such contrition was certainly mere
+hypocrisy, and did not mortify the lust for sins [flames of
+sin]; for they had to grieve, while they would rather have
+continued to sin, if it had been free to them.
+
+As regards confession, the procedure was this: Every one had
+[was enjoined] to enumerate all his sins (which is an
+impossible thing). This was a great torment. From such as he
+had forgotten [But if any one had forgotten some sins] he
+would be absolved on the condition that, if they would occur
+to him, he must still confess them. In this way he could never
+know whether he had made a sufficiently pure confession
+[perfectly and correctly], or when confessing would ever have
+an end. Yet he was pointed to his own works, and comforted
+thus: The more fully [sincerely and frankly] one confesses,
+and the more he humiliates himself and debases himself before
+the priest, the sooner and better he renders satisfaction for
+his sins; for such humility certainly would earn grace before
+God. 
+
+Here, too, there was no faith nor Christ, and the virtue of
+the absolution was not declared to him, but upon his
+enumeration of sins and his self-abasement depended his
+consolation. What torture, rascality, and idolatry such
+confession has produced is more than can be related. 
+
+As to satisfaction, this is by far the most involved
+[perplexing] part of all. For no man could know how much to
+render for a single sin, not to say how much for all. Here
+they have resorted to the device of imposing a small
+satisfaction, which could indeed be rendered, as five
+Paternosters, a day's fast, etc.; for the rest [that was
+lacking] of the [in their] repentance they were directed to
+purgatory. 
+
+Here, too, there was nothing but anguish and [extreme] misery.
+[For] some thought that they would never get out of purgatory,
+because, according to the old canons seven years' repentance
+is required for a single mortal sin. Nevertheless, confidence
+was placed upon our work of satisfaction, and if the
+satisfaction could have been perfect, confidence would have
+been placed in it entirely, and neither faith nor Christ would
+have been of use. But this confidence was impossible. For
+although any one had done penance in that way for a hundred
+years, he would still not have known whether he had finished
+his penance. That meant forever to do penance and never to
+come to repentance. 
+
+Here now the Holy See at Rome, coming to the aid of the poor
+Church, invented indulgences, whereby it forgave and remitted
+[expiation or] satisfaction, first, for a single instance, for
+seven years, for a hundred years and distributed them among
+the cardinals and bishops, so that one could grant indulgence
+for a hundred years and another for a hundred days. But he
+reserved to himself alone the power to remit the entire
+satisfaction. 
+
+Now, since this began to yield money, and the traffic in bulls
+became profitable he devised the golden jubilee year [a truly
+goldbearing year], and fixed it at Rome. He called this the
+remission of all punishment and guilt. Then the people came
+running, because every one would fain have been freed from
+this grievous, unbearable burden. This meant to find [dig up]
+and raise the treasures of the earth. Immediately the Pope
+pressed still further, and multiplied the golden years one
+upon another. But the more he devoured money, the wider grew
+his maw. 
+
+Later, therefore, he issued them [those golden years of his]
+by his legates [everywhere] to the countries, until all
+churches and houses were full of the Golden Year. At last he
+also made an inroad into purgatory among the dead, first, by
+founding masses and vigils, afterwards, by indulgences and the
+Golden Year, and finally souls became so cheap that he
+released one for a farthing. 
+
+But all this, too, was of no avail. For although the Pope
+taught men to depend upon, and trust in, these indulgences
+[for salvation], yet he rendered the [whole] matter again
+uncertain. For in his bulls he declares: Whoever would share
+in the indulgences or a Golden Year must be contrite, and have
+confessed, and pay money. Now, we have heard above that this
+contrition and confession are with them uncertain and
+hypocrisy. Likewise, also no one knew what soul was in
+purgatory, and if some were therein, no one knew which had
+properly repented and confessed. Thus he took the precious
+money [the Pope snatched up the holy pence], and comforted
+them meanwhile with [led them to confidence in] his power and
+indulgence, and [then again led them away from that and]
+directed them again to their uncertain work. 
+
+If, now [although], there were some who did not believe
+[acknowledge] themselves guilty of such actual sins in
+[committed by] thoughts, words, and works, -- as I, and such
+as I, in monasteries and chapters [fraternities or colleges of
+priests], wished to be monks and priests, and by fasting,
+watching, praying, saying Mass, coarse garments, and hard
+beds, etc., fought against [strove to resist] evil thoughts,
+and in full earnest and with force wanted to be holy, and yet
+the hereditary, inborn evil sometimes did in sleep what it is
+wont to do (as also St. Augustine and Jerome among others
+confess), -- still each one held the other in esteem, so that
+some, according to our teaching, were regarded as holy,
+without sin and full of good works, so much so that with this
+mind we would communicate and sell our good works to others,
+as being superfluous to us for heaven. This is indeed true,
+and seals, letters, and instances [that this happened] are at
+hand. 
+
+[When there were such, I say] These did not need repentance.
+For of what would they repent, since they had not indulged
+wicked thoughts? What would they confess [concerning words not
+uttered], since they had avoided words? For what should they
+render satisfaction, since they were so guiltless of any deed
+that they could even sell their superfluous righteousness to
+other poor sinners? Such saints were also the Pharisees and
+scribes in the time of Christ. 
+
+Here comes the fiery angel, St. John [Rev. 10], the true
+preacher of [true] repentance, and with one [thunderclap and]
+bolt hurls both [those selling and those buying works] on one
+heap, and says: Repent! Matt. 3, 2. Now, the former [the poor
+wretches] imagine: Why, we have repented! The latter [the
+rest] say: We need no repentance. John says: Repent ye, both
+of you, for ye are false penitents; so are these [the rest]
+false saints [or hypocrites], and all of you on either side
+need the forgiveness of sins, because neither of you know what
+true sin is not to say anything about your duty to repent of
+it and shun it. For no one of you is good; you are full of
+unbelief, stupidity, and ignorance of God and God's will. For
+here He is present of whose fulness have all we received, and
+grace for grace, John 1, 16, and without Him no man can be
+just before God. Therefore, if you wish to repent, repent
+aright- your penance will not accomplish anything [is
+nothing]. And you hypocrites, who do not need repentance, you
+serpents' brood, who has assured you that you will escape the
+wrath to come? etc. Matt. 3, 7; Luke 3, 7. 
+
+In the same way Paul also preaches, Rom. 3, 10-12: There is
+none righteous, there is none that understandeth, there is
+none that seeketh after God, there is none that doeth good, no
+not one; they are all gone out of the way; they are together
+become unprofitable. And Acts 17, 30: God now commandeth all
+men everywhere to repent. "All men," he says; no one excepted
+who is a man. This repentance teaches us to discern sin,
+namely, that we are altogether lost, and that there is nothing
+good in us from head to foot [both within and without], and
+that we must absolutely become new and other men. 
+
+This repentance is not piecemeal [partial] and beggarly
+[fragmentary], like that which does penance for actual sins,
+nor is it uncertain like that. For it does not debate what is
+or is not sin, but hurls everything on a heap, and says: All
+in us is nothing but sin [affirms that, with respect to us,
+all is simply sin (and there is nothing in us that is not sin
+and guilt)]. What is the use of [For why do we wish]
+investigating, dividing, or distinguishing a long time? For
+this reason, too, this contrition is not [doubtful or]
+uncertain. For there is nothing left with which we can think
+of any good thing to pay for sin, but there is only a sure
+despairing concerning all that we are, think, speak, or do
+[all hope must be cast aside in respect of everything], etc. 
+
+In like manner confession, too, cannot be false, uncertain, or
+piecemeal [mutilated or fragmentary]. For he who confesses
+that all in him is nothing but sin comprehends all sins
+excludes none, forgets none. Neither can the satisfaction be
+uncertain, because it is not our uncertain, sinful work, but
+it is the suffering and blood of the [spotless and] innocent
+Lamb of God who taketh away the sin of the world. 
+
+Of this repentance John preaches, and afterwards Christ in the
+Gospel, and we also. By this [preaching of] repentance we dash
+to the ground the Pope and everything that is built upon our
+good works. For all is built upon a rotten and vain
+foundation, which is called a good work or law, even though no
+good work is there, but only wicked works, and no one does the
+Law (as Christ, John 7, 19, says), but all transgress it.
+Therefore the building [that is raised upon it] is nothing but
+falsehood and hypocrisy, even [in the part] where it is most
+holy and beautiful. 
+
+And in Christians this repentance continues until death,
+because, through the entire life it contends with sin
+remaining in the flesh, as Paul, Rom. 7, 14-25, [shows]
+testifies that he wars with the law in his members, etc.; and
+that, not by his own powers, but by the gift of the Holy Ghost
+that follows the remission of sins. This gift daily cleanses
+and sweeps out the remaining sins, and works so as to render
+man truly pure and holy.
+
+The Pope, the theologians, the jurists, and every other man
+know nothing of this [from their own reason], but it is a
+doctrine from heaven, revealed through the Gospel, and must
+suffer to be called heresy by the godless saints [or
+hypocrites]. 
+
+On the other hand, if certain sectarists would arise, some of
+whom are perhaps already extant, and in the time of the
+insurrection [of the peasants] came to my own view, holding
+that all those who had once received the Spirit or the
+forgiveness of sins, or had become believers, even though they
+should afterwards sin, would still remain in the faith, and
+such sin would not harm them, and [hence] crying thus: "Do
+whatever you please; if you believe, it all amounts to
+nothing; faith blots out all sins," etc. -- they say, besides,
+that if any one sins after he has received faith and the
+Spirit, he never truly had the Spirit and faith: I have had
+before me [seen and heard] many such insane men, and I fear
+that in some such a devil is still remaining [hiding and
+dwelling]. 
+
+It is, accordingly, necessary to know and to teach that when
+holy men, still having and feeling original sin, also daily
+repenting of and striving with it, happen to fall into
+manifest sins, as David into adultery, murder, and blasphemy,
+that then faith and the Holy Ghost has departed from them
+[they cast out faith and the Holy Ghost]. For the Holy Ghost
+does not permit sin to have dominion, to gain the upper hand
+so as to be accomplished, but represses and restrains it so
+that it must not do what it wishes. But if it does what it
+wishes, the Holy Ghost and faith are [certainly] not present.
+For St. John says, 1 Ep. 3, 9: Whosoever is born of God doth
+not commit sin,... and he cannot sin. And yet it is also the
+truth when the same St. John says, 1 Ep. 1, 8: If we say that
+we have no sin, we deceive ourselves and the truth is not in
+us. 
+
+
+IV. Of the Gospel. 
+
+We will now return to the Gospel, which not merely in one way
+gives us counsel and aid against sin; for God is
+superabundantly rich [and liberal] in His grace [and
+goodness]. First, through the spoken Word by which the
+forgiveness of sins is preached [He commands to be preached]
+in the whole world; which is the peculiar 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 conversation and consolation
+of brethren, Matt. 18, 20: Where two or three are gathered
+together, etc. 
+
+
+V. Of Baptism. 
+
+Baptism is nothing else than the Word of God in the water,
+commanded by His institution, or, as Paul says, a washing in
+the Word; as also Augustine says: Let the Word come to the
+element, and it becomes a Sacrament. And for this reason we do
+not hold with Thomas and the monastic preachers [or
+Dominicans] who forget the Word (God's institution) and say
+that God has imparted to the water a spiritual power, which
+through the water washes away sin. Nor [do we agree] with
+Scotus and the Barefooted monks [Minorites or Franciscan
+monks], who teach that, by the assistance of the divine will,
+Baptism washes away sins, and that this ablution occurs only
+through the will of God, and by no means through the Word or
+water. Of the baptism of children we hold that children ought
+to be baptized. For they belong to the promised redemption
+made through Christ, and the Church should administer it
+[Baptism and the announcement of that promise] to them. 
+
+
+VI. Of the Sacrament of the Altar. 
+
+Of the Sacrament of the Altar we hold that bread and wine in
+the Supper are the true body and blood of Christ, and are
+given and received not only by the godly, but also by wicked
+Christians. 
+
+And that not only one form is to be given. [For] we do not
+need that high art [specious wisdom] which is to teach us that
+under the one form there is as much as under both, as the
+sophists and the Council of Constance teach. For even if it
+were true that there is as much under one as under both, yet
+the one form only is not the entire ordinance and institution
+[made] ordained and commanded by Christ. And we especially
+condemn and in God's name execrate those who not only omit
+both forms but also quite autocratically [tyrannically]
+prohibit, condemn, and blaspheme them as heresy, and so exalt
+themselves against and above Christ, our Lord and God
+[opposing and placing themselves ahead of Christ], etc. 
+
+As regards transubstantiation, we care nothing about the
+sophistical subtlety by which they teach that bread and wine
+leave or lose their own natural substance, and that there
+remain only the appearance and color of bread, and not true
+bread. For it is in perfect agreement with Holy Scriptures
+that there is, and remains, bread, as Paul himself calls it, 
+1 Cor. 10, 16: The bread which we break. And 1 Cor. 11, 28:
+Let him so eat of that bread. 
+
+
+VII. Of the Keys. 
+
+The keys are an office and power given by Christ to the Church
+for binding and loosing sin, not only the gross and well-known
+sins, but also the subtle, hidden, which are known only to
+God, as it is written in Ps. 19, 13: Who can understand his
+errors? And in Rom. 7, 25 St. Paul himself complains that with
+the flesh he serves the law of sin. For it is not in our
+power, but belongs to God alone, to judge which, how great,
+and how many the sins are, as it is written in Ps. 143, 2:
+Enter not into judgment with Thy servant; for in Thy sight
+shall no man living be justified. And Paul, 1 Cor. 4, 4, says:
+For I know nothing by myself; yet am I not hereby justified. 
+
+VIII. Of Confession. 
+
+Since Absolution or the Power of the Keys is also an aid and
+consolation against sin and a bad conscience, ordained by
+Christ [Himself] in the Gospel, Confession or Absolution ought
+by no means to be abolished in the Church, especially on
+account of [tender and] timid consciences and on account of
+the untrained [and capricious] young people, in order that
+they may be examined, and instructed in the Christian
+doctrine. 
+
+But the enumeration of sins ought to be free to every one, as
+to what he wishes to enumerate or not to enumerate. For as
+long as we are in the flesh, we shall not lie when we say: "I
+am a poor man [I acknowledge that I am a miserable sinner],
+full of sin." Rom. 7, 23: I see another law in my members,
+etc. For since private absolution originates in the Office of
+the Keys, it should not be despised [neglected], but greatly
+and highly esteemed [of the greatest worth], as [also] all
+other offices of the Christian Church. 
+
+And in those things which concern the spoken, outward Word, we
+must firmly hold that God grants His Spirit or grace to no
+one, except through or with the preceding outward Word, in
+order that we may [thus] be protected against the enthusiasts,
+i.e., spirits who boast that they have the Spirit without and
+before the Word, and accordingly judge Scripture or the spoken
+Word, and explain and stretch it at their pleasure, as Muenzer
+did, and many still do at the present day, who wish to be
+acute judges between the Spirit and the letter, and yet know
+not what they say or declare. For [indeed] the Papacy also is
+nothing but sheer enthusiasm, by which the Pope boasts that
+all rights exist in the shrine of his heart, and whatever he
+decides and commands with [in] his church is spirit and right,
+even though it is above and contrary to Scripture and the
+spoken Word. 
+
+All this is the old devil and old serpent, who also converted
+Adam and Eve into enthusiasts, and led them from the outward
+Word of God to spiritualizing and self-conceit, and
+nevertheless he accomplished this through other outward words.
+Just as also our enthusiasts [at the present day] condemn the
+outward Word, and nevertheless they themselves are not silent,
+but they fill the world with their pratings and writings, as
+though, indeed, the Spirit could not come through the writings
+and spoken word of the apostles, but [first] through their
+writings and words he must come. Why [then] do not they also
+omit their own sermons and writings, until the Spirit Himself
+come to men, without their writings and before them, as they
+boast that Me has come into them without the preaching of the
+Scriptures? But of these matters there is not time now to
+dispute at greater length; we have elsewhere sufficiently
+urged this subject. 
+
+For even those who believe before Baptism, or become believing
+in Baptism, believe through the preceding outward Word, as the
+adults, who have come to reason, must first have heard: He
+that believeth and is baptized shall be saved, even though
+they are at first unbelieving, and receive the Spirit and
+Baptism ten years afterwards. Cornelius, Acts 10, 1 ff., had
+heard long before among the Jews of the coming Messiah,
+through whom he was righteous before God, and in such faith
+his prayers and alms were acceptable to God (as Luke calls him
+devout and God-fearing), and without such preceding Word and
+hearing could not have believed or been righteous. But St.
+Peter had to reveal to him that the Messiah (in whom, as one
+that was to come, he had hitherto believed) now had come, lest
+his faith concerning the coming Messiah hold him captive among
+the hardened and unbelieving Jews, but know that he was now to
+be saved by the present Messiah, and must not, with the
+[rabble of the] Jews deny nor persecute Him. 
+
+In a word, enthusiasm inheres in Adam and his children from
+the beginning [from the first fall] to the end of the world,
+[its poison] having been implanted and infused into them by
+the old dragon, and is the origin, power [life], and strength
+of all heresy, especially of that of the Papacy and Mahomet.
+Therefore we ought and must constantly maintain this point,
+that God does not wish to deal with us otherwise than through
+the spoken Word and the Sacraments. It is the devil himself
+whatsoever is extolled as Spirit without the Word and
+Sacraments. For God wished to appear even to Moses through the
+burning bush and spoken Word; and no prophet neither Elijah
+nor Elisha, received the Spirit without the Ten Commandments
+[or spoken Word]. Neither was John the Baptist conceived
+without the preceding word of Gabriel, nor did he leap in his
+mother's womb without the voice of Mary. And Peter says, 
+2. Ep. 1, 21: The prophecy came not by the will of man; but
+holy men of God spake as they were moved by the Holy Ghost.
+Without the outward Word, however, they were not holy, much
+less would the Holy Ghost have moved them to speak when they
+still were unholy [or profane]; for they were holy, says he,
+since the Holy Ghost spake through them. 
+
+IX. Of Excommunication. 
+
+The greater excommunication, as the Pope calls it, we regard
+only as a civil penalty, and it does not concern us ministers
+of the Church. But the lesser, that is, the true Christian
+excommunication, consists in this, that manifest and obstinate
+sinners are not admitted to the Sacrament and other communion
+of the Church until they amend their lives and avoid sin. And
+ministers ought not to mingle secular punishments with this
+ecclesiastical punishment, or excommunication. 
+
+X. Of Ordination and the Call. 
+
+If the bishops would be true bishops [would rightly discharge
+their office], and would devote themselves to the Church and
+the Gospel, it might be granted to them for the sake of love
+and unity, but not from necessity, to ordain and confirm us
+and our preachers; omitting, however, all comedies and
+spectacular display [deceptions, absurdities, and appearances]
+of unchristian [heathenish] parade and pomp. But because they
+neither are, nor wish to be, true bishops, but worldly lords
+and princes, who will neither preach, nor teach, nor baptize,
+nor administer the Lord's Supper, nor perform any work or
+office of the Church, and, moreover, persecute and condemn
+those who discharge these functions, having been called to do
+so, the Church ought not on their account to remain without
+ministers [to be forsaken by or deprived of ministers]. 
+
+Therefore, as the ancient examples of the Church and the
+Fathers teach us, we ourselves will and ought to ordain
+suitable persons to this office; and, even according to their
+own laws, they have not the right to forbid or prevent us. For
+their laws say that those ordained even by heretics should be
+declared [truly] ordained and stay ordained [and that such
+ordination must not be changed], as St. Jerome writes of the
+Church at Alexandria, that at first it was governed in common
+by priests and preachers, without bishops.
+
+XI. Of the Marriage of Priests. 
+
+To prohibit marriage, and to burden the divine order of
+priests with perpetual celibacy, they have had neither
+authority nor right [they have done out of malice, without any
+honest reason], but have acted like antichristian, tyrannical,
+desperate scoundrels [have performed the work of antichrist,
+of tyrants and the worst knaves], and have thereby caused all
+kinds of horrible, abominable, innumerable sins of unchastity
+[depraved lusts], in which they still wallow. Now, as little
+as we or they have been given the power to make a woman out of
+a man or a man out of a woman, or to nullify either sex, so
+little have they had the power to [sunder and] separate such
+creatures of God, or to forbid them from living [and
+cohabiting] honestly in marriage with one another. Therefore
+we are unwilling to assent to their abominable celibacy, nor
+will we [even] tolerate it, but we wish to have marriage free
+as God has instituted [and ordained] it, and we wish neither
+to rescind nor hinder His work; for Paul says, 1 Tim. 4, 1
+ff., that this [prohibition of marriage] is a doctrine of
+devils. 
+
+XII. Of the Church. 
+
+We do not concede to them that they are the Church, and [in
+truth] they are not [the Church]; nor will we listen to those
+things which, under the name of Church, they enjoin or forbid.
+For, thank God, [to-day] a child seven years old knows what
+the Church is, namely, the holy believers and lambs who hear
+the voice of their Shepherd. For the children pray thus: I
+believe in one holy [catholic or] Christian Church. This
+holiness does not consist in albs, tonsures, long gowns, and
+other of their ceremonies devised by them beyond Holy
+Scripture, but in the Word of God and true faith. 
+
+XIII. How One is Justified before God, and of Good Works.
+
+What I have hitherto and constantly taught concerning this I
+know not how to change in the least, namely, that by faith, as
+St. Peter says, we acquire a new and clean heart, and God will
+and does account us entirely righteous and holy for the sake
+of Christ, our Mediator. And although sin in the flesh has not
+yet been altogether removed or become dead, yet He will not
+punish or remember it. 
+
+And such faith, renewal, and forgiveness of sins is followed
+by good works. And what there is still sinful or imperfect
+also in them shall not be accounted as sin or defect, even
+[and that, too] for Christ's sake; but the entire man, both as
+to his person and his works, is to be called and to be
+righteous and holy from pure grace and mercy, shed upon us
+[unfolded] and spread over us in Christ. Therefore we cannot
+boast of many merits and 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, namely, that he has a
+gracious God. For thus all is well. We say, besides, that if
+good works do not follow, faith is false and not true.
+
+XIV. Of Monastic Vows.
+
+As monastic vows directly conflict with the first chief
+article, they must be absolutely abolished. For it is of them
+that Christ says, Matt. 24, 5. 23 ff.: I am Christ, etc. For
+he who makes a vow to live as a monk believes that he will
+enter upon a mode of life holier than ordinary Christians
+lead, and wishes to earn heaven by his own works not only for
+himself, but also for others; this is to deny Christ. And they
+boast from their St. Thomas that a monastic vow is equal to
+Baptism. This is blasphemy [against God]. 
+
+XV. Of Human Traditions. 
+
+The declaration of the Papists that human traditions serve for
+the remission of sins, or merit salvation, is [altogether]
+unchristian and condemned, as Christ says Matt. 15, 9: In vain
+they do worship Me, teaching for doctrines the commandments of
+men. Again, Titus 1, 14: That turn from the truth. Again, when
+they declare that it is a mortal sin if one breaks these
+ordinances [does not keep these statutes], this, too, is not
+right. 
+
+These are the articles on which I must stand, and, God
+willing, shall stand even to my death; and I do not know how
+to change or to yield anything in them. If any one wishes to
+yield anything, let him do it at the peril of his conscience. 
+
+Lastly, there still remains the Pope's bag of impostures
+concerning foolish and childish articles, as, the dedication
+of churches, the baptism of bells, the baptism of the
+altarstone, and the inviting of sponsors to these rites, who
+would make donations towards them. Such baptizing is a
+reproach and mockery of Holy Baptism, hence should not be
+tolerated. Furthermore, concerning the consecration of
+wax-tapers, palm-branches, cakes, oats, [herbs,] spices, etc.,
+which indeed, cannot be called consecrations, but are sheer
+mockery and fraud. And such deceptions there are without
+number, which we commend for adoration to their god and to
+themselves, until they weary of it. We will [ought to] have
+nothing to do with them. 
+
+
+Dr. Martin Luther subscribed.
+Dr. Justus Jonas, Rector, subscribed with his own hand.
+Dr. John Bugenhagen, Pomeranus, subscribed.
+Dr. Caspar Creutziger subscribed. 
+Nicholas Amsdorf of Magdeburg subscribed. 
+George Spalatin of Altenburg subscribed.
+I, Philip Melanchthon, also regard [approve] the above 
+articles as right and Christian. But regarding the Pope I hold
+that, if he would allow the Gospel, his superiority over the
+bishops which he has otherwise, is conceded to him by human
+right also by us, for the sake of the peace and general unity
+of those Christians who are also under him, and may be under
+him hereafter. 
+John Agricola of Eisleben subscribed. 
+Gabriel Didymus subscribed. 
+I, Dr. Urban Rhegius, Superintendent of the churches in the
+Duchy of Lueneburg, subscribe in my own name and in the name
+of my brethren, and of the Church of Hanover. 
+I, Stephen Agricola, Minister at Hof, subscribe. 
+Also I, John Draconites, Professor and Minister at Marburg,
+subscribe. 
+I, Conrad Figenbotz, for the glory of God subscribe that I
+have thus believed, and am still preaching and firmly
+believing as above. 
+I, Andrew Osiander of Nuernberg, subscribe. 
+I, Magister Veit Dieterich, Minister at Nuernberg, subscribe. 
+I, Erhard Schnepf, Preacher at Stuttgart, subscribe. 
+Conrad Oettinger, Preacher of Duke Ulrich at Pforzheim. 
+Simon Schneeweiss, Pastor of the Church at Crailsheim.
+I, John Schlagenhaufen, Pastor of the Church at Koethen,
+subscribe.
+The Reverend Magister George Helt of Forchheim. 
+The Reverend Magister Adam of Fulda, Preacher in Hesse. 
+The Reverend Magister Anthony Corvinus, Preacher in Hesse. 
+I, Doctor John Bugenhagen, Pomeranus, again subscribe in the
+name of Magister John Brentz, as on departing from Smalcald he
+directed me orally and by a letter, which I have shown to
+these brethren who have subscribed. 
+I, Dionysius Melander, subscribe to the Confession, the
+Apology, and the Concordia on the subject of the Eucharist. 
+Paul Rhodius, Superintendent of Stettin.
+Gerard Oemcken, Superintendent of the Church at Minden. 
+I, Brixius Northanus, Minister of the Church of Christ which
+is at Soest, subscribe to the Articles of the Reverend Father
+Martin Luther, and confess that hitherto I have thus believed
+and taught, and by the Spirit of Christ I shall continue thus
+to believe and teach. 
+Michael Caelius, Preacher at Mansfeld, subscribed. 
+The Reverend Magister Peter Geltner Preacher at Frankfort,
+subscribed. 
+Wendal Faber, Pastor of Seeburg in Mansfeld. 
+I, John Aepinus, subscribe. 
+Likewise, I, John Amsterdam of Bremen. 
+I, Frederick Myconius, Pastor of the Church at Gotha in
+Thuringia, subscribe in my own name and in that of Justus
+Menius of Eisenach. 
+I, Doctor John Lang, Preacher of the Church at Erfurt,
+subscribe with my own hand in my own name, and in that of my
+other coworkers in the Gospel, namely: 
+The Reverend Licentiate Ludwig Platz of Melsungen. 
+The Reverend Magister Sigismund Kirchner, 
+The Reverend Wolfgang Kiswetter, 
+The Reverend Melchior Weitmann 
+The Reverend John Thall. 
+The Reverend John Kilian. 
+The Reverend Nicholas Faber. 
+The Reverend Andrew Menser. 
+And I, Egidius Mechler, bave subscribed with my own hand.
+
+
+
+End of The Project Gutenberg Etext of The Smalcald Articles, by Luther
+
+