Preface

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 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 are greatly offended and have no little trouble on that account, 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 God's wrath, as they deserve.

I often think of the good person, 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 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, 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; 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 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, large tonsures, broad cinctures, 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.

Part I

Treats of the Sublime Articles Concerning the Divine Majesty

1. That Father, Son, and Holy Ghost, three distinct persons in one divine essence and nature, are one God, who has created heaven and earth.
2. That the Father is begotten of no one; the Son of the Father; the Holy Ghost proceeds from Father and Son.
3. That not the Father nor the Holy Ghost but the Son became man.
4. 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.
5. 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.

Part II, Article I

The First and Chief Article

1. That Jesus Christ, our God and Lord, died for our sins, and was raised again for our justification (Romans 4:25).
2. 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 (Isaiah 53:6).
3. Likewise: All have sinned and are justified without merit by His grace, through the redemption that is in Christ Jesus, in His blood (Romans 3:23).
4. 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, in Romans 3:28: For we conclude that a man is justified by faith, without the deeds of the Law. Likewise, in Romans 3:26: That He might be just, and the Justifier of him which believeth in Christ.
5. 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 (Isaiah 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.

Part II, Article II

Of the Mass

1. 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 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.
2. 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 (Matthew 15:9): In vain do they worship Me, teaching for doctrines the commandments of men.
3. Secondly. It is an unnecessary thing, which can be omitted without sin and danger.
4. Thirdly. The Sacrament can be received in a better and more blessed way, (yea, the only blessed way), according to the institution of Christ. Why, then, do they drive the world to woe and misery on account of a fictitious, unnecessary matter, which can be well obtained in another and more blessed way?

Part II, Article III

Of Chapters and Cloisters

1. That chapters and cloisters, which were formerly founded with the good intention to educate learned men and chaste 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 for the secular government in cities and countries, and well-educated maidens for mothers and housekeepers, etc.
2. If they will not serve this purpose, it is better that they be abandoned or razed, rather than 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, such services as the prophets call Aven, i.e., pain and labor.

Part II, Article IV

Of the Papacy

1. 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 and comrades, as the ancient councils and the age of St. Cyprian show.
2. But to-day none of the bishops dare to address the Pope as brother as was done at that time; but they must call him most gracious lord, even though they be kings or emperors. Such arrogance we will not, cannot, must not take upon our conscience. Let him, however, who will do it, do so without us at his own risk.
3. 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 scoundrel) for the ruin of the entire holy 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.
4. For all his bulls and books are extant, in which he roars like a lion (as the angel in Revelation 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 everything that is necessary to salvation, yet it is nothing and all in vain unless you regard 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.
5. Besides, as often remarked, it is a human figment which is not commanded, and is unnecessary and useless; for the holy Christian Church can exist very well without such a head, and it would certainly have remained better if such a head had not been raised up by the devil.
6. 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.
7. And supposing that the Pope would yield this point, so as not to be supreme by divine right or from God's 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.
8. 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 office. Oh, the complicated and confused state of affairs that would result!
9. 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.
10. 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.
11. This is, properly speaking to exalt himself above all that is called God as Paul says (2 Thessalonians 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.
12. 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.
13. 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.
14. And when we distinguish the Pope's teaching from, or measure and hold it against, Holy Scripture, it is found 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 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 his papal falsehoods concerning masses, purgatory, the monastic life, one's own works and fictitious divine worship (for this is the very Papacy), and condemns, murders and tortures all Christians who do not exalt and honor these abominations 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.
15. 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 the hope that Christ, our Lord, has attacked His adversary, and he will press the attack home both by His Spirit and coming. Amen.
16. 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), 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.

Part III, Article I

Of Sin

1. Here we must confess, as Paul says in Romans 5:12, that sin originated from one man Adam, by whose disobedience all men were made sinners, and subjected to death and the devil. This is called original or capital sin.
2. The fruits of this sin are afterwards the evil deeds which are forbidden in the Ten Commandments, such as unbelief, false faith, idolatry, to be without the fear of God, presumption, despair, blindness, and, in short not to know or regard God; furthermore to lie, to swear by God's name, not to pray, not to call upon God, not to regard God's Word, to be disobedient to parents, to murder, to be unchaste, to steal, to deceive, etc.
3. 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 (Psalm 51:5; Romans 6:12; Exodus 33:3; Genesis 3:7). Hence, it is nothing but error and blindness in regard to this article what the scholastic doctors have taught, namely:
4. 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.
5. Again, that man has a free will to do good and omit evil, and, conversely, to omit good and do evil.
6. Again, that man by his natural powers can observe and keep all the commands of God.
7. Again, that, by his natural powers, man can love God above all things and his neighbor as himself.
8. Again, if a man does as much as is in him, God certainly grants him His grace.
9. 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.
10. Again, that it is not founded upon Scripture that for a good work the Holy Ghost with His grace is necessary.
11. 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, 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.

Part III, Article II

Of the Law

1. 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.
2. For thereby a part were rendered worse, those, namely, who are hostile to 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 men, who do evil wherever they have the opportunity.
3. The rest become blind and arrogant, 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 false saints.
4. But the chief office or force of the Law is that it reveals original sin with all its fruits, and show man how very low his nature has fallen, and has become utterly corrupted; as the Law must tell man that he has no God nor regards 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 God, and to murmur, etc.
5. This is what Paul says, "The Law worketh wrath" (Romans 4:15), and "Sin is increased by the Law" (Romans 5:20).

Part III, Article III

Of Repentence

1. This office of the Law the New Testament retains and urges, as St. Paul does, saying, "The wrath of God is revealed from heaven against all ungodliness and unrighteousness of men" (Romans 1:18). And again, "All the world is guilty before God" (Romans 3:19). No man is righteous before Him. And Christ says, "The Holy Ghost will reprove the world of sin" (John 16:8).
2. This, then, is the thunderbolt of God by which He strikes in a heap both manifest sinners and false saints, and suffers no one to be in the right, but drives them all together to terror and despair. This is the hammer, as Jeremiah says, "Is not My Word like a hammer that breaketh the rock in pieces?" (Jeremiah 23:29). This is not activa contritio or manufactured repentance, but passiva contritio, true sorrow of heart, suffering, and sensation of death.
3. 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; you all must become different and do otherwise than you now are and are doing, whether you are as great, wise, powerful, and holy as you may. Here no one is righteous, holy, godly, etc.
4. But to this office the New Testament immediately adds the consolatory promise of grace through the Gospel, which must be believed, as Christ declares, "Repent and believe the Gospel" (Mark 1:15), 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, "Repentance and remission of sins must be preached in My name among all nations" (Luke 24:47).
5. But whenever the Law alone, without the Gospel being added exercises this its office there is nothing else but death and hell, and man must despair, like Saul and Judas; as St. Paul says, "Through sin the Law killeth" (Romans 7:10).
6. 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 there is with the Lord plenteous redemption, as Psalm 130:7 says against the dreadful captivity of sin.
7. 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:
8. It was impossible that they should teach correctly concerning repentance, since they did not rightly know the real sins. For, as has been shown above, they do not believe aright concerning original sin, but say that the natural powers of man have remained unimpaired and incorrupt; that reason can teach aright, and the will can in accordance therewith do aright; that God certainly bestows His grace when a man does as much as is in him, according to his free will.
9. It had to follow from this dogma that they did penance only for actual sins, such as wicked thoughts to which a person yields (for wicked emotion, lust and improper dispositions, according to them, are not sins), and for wicked words and wicked deeds, which free will could readily have omitted.
10. And of such repentance they fix three parts, contrition, confession, and satisfaction, with this consolation and promise added: If man truly repent, confess, render satisfaction, he thereby would have merited forgiveness, and paid for his sins before God. Thus in repentance they instructed men to repose confidence in their own works.
11. 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."
12. There was here 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.
13. 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, this also must be repented of and confessed, etc. Meanwhile they were commended to the grace of God.
14. 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.
15. 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. 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. Here they cited the example of St. Bernard, etc.
16. 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 Christ and faith. But if it be clearly viewed in the light, this contrition is a manufactured and fictitious thought, 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 have laughed rather than wept, except such as either had been truly struck by the Law, or had been vainly vexed by the devil with a sorrowful spirit. Otherwise such contrition was certainly mere hypocrisy, and did not mortify the lust for sins; for they had to grieve, while they would rather have continued to sin, if it had been free to them.
17. As regards confession, the procedure was this: Every one had to enumerate all his sins (which is an impossible thing). This was a great torment. From such as he had forgotten 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, or when confessing would ever have an end. Yet he was pointed to his own works, and comforted thus: The more 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.
18. 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.
19. As to satisfaction, this is by far the most 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 in their repentance they were directed to purgatory.
20. Here, too, there was nothing but anguish and 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.
21. 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.
22. Here now the Holy See at Rome, coming to the aid of the poor Church, invented indulgences, whereby it forgave and remitted 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.
23. Now, since this began to yield money, and the traffic in bulls became profitable he devised the golden jubilee 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 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 by his legates everywhere to the countries, until all churches and houses were full of the Golden Year.
24. 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.
25. 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, and comforted them meanwhile with his power and indulgence, and directed them again to their uncertain work.
26. If, now, there were some who did not believe themselves guilty of such actual sins in thoughts, words, and works, as I, and such as I, in monasteries and chapters, wished to be monks and priests, and by fasting, watching, praying, saying Mass, coarse garments, and hard beds, etc., fought against 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.
27. 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, 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.
28. Here comes the fiery angel, St. John (Revelation 10), the true preacher of repentance, and with one bolt hurls both those selling and those buying works on one heap, and says, "Repent!" (Matthew 3:2).
29. Now, the poor wretches imagine, "Why, we have repented!" The rest say, "We need no repentance."
30. John says: Repent ye, both of you, for ye are false penitents; so are these false saints, 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 fullness 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 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? (Matthew 3:7; Luke 3:7).
31. In the same way Paul also preaches, "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." (Romans 3:10-12).
32. And, "God now commandeth all men everywhere to repent" (Acts 17:30). "All men," he says; no one excepted who is a man.
33. 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, and that we must absolutely become new and other men.
34. This repentance is not partial and 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. What is the use of investigating, dividing, or distinguishing a long time? For this reason, too, this contrition is not 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, etc.
35. In like manner confession, too, cannot be false, uncertain, or fragmentary. For he who confesses that all in him is nothing but sin comprehends all sins, excludes none, forgets none.
36. Neither can the satisfaction be uncertain, because it is not our uncertain, sinful work, but it is the suffering and blood of the innocent Lamb of God who taketh away the sin of the world.
37. Of this repentance John preaches, and afterwards Christ in the Gospel, and we also. By this 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 where it is most holy and beautiful.
38. And in Christians this repentance continues until death, because, through the entire life it contends with sin remaining in the flesh, as Paul testifies that he wars with the law in his members, etc. (Romans 7:14-25); 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.
39. 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.
40. 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 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.
41. 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. 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, "Whosoever is born of God doth not commit sin, ... and he cannot sin" (1 John 3:9). And yet it is also the truth when the same St. John says, "If we say that we have no sin, we deceive ourselves and the truth is not in us" (1 John 1:8).

Part III, Article IV

Of the Gospel

1. 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 in His grace and goodness. First, through the spoken Word by which the forgiveness of sins is 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: "Where two or three are gathered together" (Matthew 18:20), etc.

Part III, Article V

Of Baptism

1. 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."
2. And for this reason we do not hold with Thomas and the monastic preachers who forget the Word and say that God has imparted to the water a spiritual power, which through the water washes away sin.
3. Nor do we agree with Scotus and the Barefooted 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.
4. 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 to them.

Part III, Article VI

Of the Sacrament of the Altar

1. 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.
2. And that not only one form is to be given. For we do not need that 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.
3. 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 ordained and commanded by Christ.
4. And we especially condemn and in God's name execrate those who not only omit both forms but also quite tyrannically prohibit, condemn, and blaspheme them as heresy, and so exalt themselves against and above Christ, our Lord and God, etc.
5. 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, "The bread which we break" (1 Corinthians 10:16); and, "Let him so eat of that bread" (1 Corinthians 11:28).

Part III, Article VII

Of the Keys

1. 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, "Who can understand his errors?" (Psalm 19:12). And in Romans 7:25, St. Paul himself complains that with the flesh he serves the law of sin.
2. 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, "Enter not into judgment with Thy servant; for in Thy sight shall no man living be justified" (Psalm 143:2).
3. And Paul says, "For I know nothing by myself; yet am I not hereby justified" (1 Corinthians 4:4).

Part III, Article VIII

Of Confession

1. Since Absolution or the Power of the Keys is also an aid and consolation against sin and a bad conscience, ordained by Christ in the Gospel, Confession or Absolution ought by no means to be abolished in the Church, especially on account of timid consciences and on account of the untrained young people, in order that they may be examined, and instructed in the Christian doctrine.
2. 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, full of sin," and, "I see another law in my members" (Romans 7:23), etc. For since private absolution originates in the Office of the Keys, it should not be neglected, but greatly and highly esteemed, as all other offices of the Christian Church.
3. 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 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.
4. 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 within his church is spirit and right, even though it is above and contrary to Scripture and the spoken Word.
5. 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.
6. 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 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 He 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.
7. 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.
8. Cornelius, in Acts 10:1, 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 Jews deny nor persecute Him.
9. In a word, enthusiasm inheres in Adam and his children from the beginning to the end of the world, its poison having been implanted and infused into them by the old dragon, and is the origin, power, and strength of all heresy, especially of that of the Papacy and Mohammad.
10. 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.
11. 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.
12. 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.
13. And Peter says, "The prophecy came not by the will of man; but holy men of God spake as they were moved by the Holy Ghost" (2 Peter 1:21). 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; for they were holy, says he, since the Holy Ghost spake through them.

Part III, Article IX

Of Excommunication

1. 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.

Part III, Article X

Of Ordination and the Call

1. If the bishops would be true bishops, 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 of unchristian parade and pomp.
2. 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.
3. 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, as St. Jerome writes of the Church at Alexandria, that at first it was governed in common by priests and preachers, without bishops.

Part III, Article XI

Of the Marriage of Prists

1. To prohibit marriage, and to burden the divine order of priests with perpetual celibacy, they have had neither authority nor right, but have acted like antichristian, tyrannical, desperate scoundrels, and have thereby caused all kinds of horrible, abominable, innumerable sins of unchastity, in which they still wallow.
2. 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 separate such creatures of God, or to forbid them from living honestly in marriage with one another.
3. 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 it, and we wish neither to rescind nor hinder His work; for Paul says that this prohibition of marriage is a doctrine of devils (1 Timothy 4:1).

Part III, Article XII

Of the Church

1. 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.
2. For, thank God, today 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 Christian Church.
3. 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.

Part III, Article XIII

How One is Justified Before God, and of Good Works

1. 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.
2. 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 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 and spread over us in Christ.
3. Therefore we cannot boast of many merits and works, if they are viewed apart from grace and mercy, but as it is written, "He that glorieth, let him glory in the Lord, namely, that he has a gracious God" (1 Corinthians 1:31). For thus all is well.
4. We say, besides, that if good works do not follow, faith is false and not true.

Part III, Article XIV

Of Monastic Vows

1. As monastic vows directly conflict with the first chief article, they must be absolutely abolished. For it is of them that Christ says, "I am Christ" (Matthew 24:5, 23), etc.
2. 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.
3. And they boast from their St. Thomas that a monastic vow is equal to Baptism. This is blasphemy.

Part III, Article XV

Of Human Tradition

1. 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, "In vain they do worship Me, teaching for doctrines the commandments of men" (Matthew 15:9).
2. Again, "That turn from the truth" (Titus 1:14). Again, when they declare that it is a mortal sin if one breaks these ordinances, this, too, is not right.
3. 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.
4. 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.
5. Furthermore, concerning the consecration of wax-tapers, palm-branches, cakes, oats, 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 have nothing to do with them.

Signers

Dr. Martin Luther subscribed.

Dr. Justus Jonas, Rector, subscribed with his own hand.

Dr. John Bugenhagen, Pomeranus, subscribed.

Dr. Caspar Creutziger subscribed.

Niclas Ambsdorf of Magdeburg subscribed.

George Spalatin of Altenburg subscribed.

I, Philip Melanchthon, also regard 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 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 Hannover.

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 Oetinger, Preacher of Duke Ulrich at Pforzheim.

Simon Schnevveis, Pastor of the Church at Crailsheim.

I, John Schlainhauffen, 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 those 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 Oeniken, 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 Coelius, 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 Kismetter.

The Reverend Melchior Weitmann.

The Reverend John Tall.

The Reverend John Kilian.

The Reverend Nicholas Faber.

The Reverend Andrew Menser.

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