that we can merit eternal life through the ordinances of men. Inasmuch, then, as the Gospel clearly forbids the churches and the consciences of men to be so burdened with these human ordinances, that they must obtain remission of sins through them, and observe them as necessary services to God, without which Christian holiness cannot exist, or that they are under obligation to observe them at the hazard of incurring irrevocable sin, our adversaries can, consequently, never show that the bishops have power to establish such services to God. But the nature and extent of the office and power, which the bishops have in the churches, we have mentioned in our Confession. The bishops, who now bear the name of bishop in the churches, do not fill their episcopal office according to the Gospel. But they may be bishops according to the canonical polity, which we do not reprehend; we speak however concerning true Christian bishops, and the old division or distinction meets our approbation pretty well, where it is said: "The power of the bishops consists in these two, potestate Ordinis and potestate Jurisdictionis, that is, in administering the sacraments, and in spiritual jurisdiction. Thus each Christian bishop has potestatem Ordinis, that is, power to preach the Gospel and to administer the sacraments; he also has the power of a spiritual jurisdiction in the church, that is, power and authority to exclude those who are found in open vices from the Christian congregation, and when they repent to receive them again, and to impart unto them absolution. But they have not a tyrannical power, that is, to judge without a definite law; nor have they a royal power, that is, to act beyond the given laws: but they have an express and qualified command of God, under which they are, and according to which they should use their spiritual power and jurisdiction. Even if they have such jurisdiction over public vices, it still does not follow, that they have power to establish new services to God. For jurisdiction, and the institution of new services to God, are far different. Again, this jurisdiction does not extend over sins which have been committed against their new law, but alone over those which are contrary to the commands of God. For the Gospel does not establish for them a government which is distinct from the Gospel-all this is clear and certain. Although we have added in our Confession to what extent the bishops may institute ordinances, namely, that they have a right to establish such ordinances as contribute to peaceful and orderly procedure in the church; not however, to establish and teach them as necessary services to God. But the conscience must not be impressed with the idea that they are essential services to God. For Paul, Gal. 5, 1, says to the Galatians: "Stand fast, therefore, in the lib erty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage." Consequently, then, we must be left at liberty to use, or not to use, such external ordinances, so that they may not be regarded or held as services to God, which should be essential to salvation. Yet we are under obligation to avoid offences. The Apostles have, therefore, for the sake of good discipline, ordained in the church many things which were altered in the course of time; but they did not thus institute ordinances that they should be or always remain necessary; for they did not act contrary to their own writings and doctrine, for which they contend so zealously, that the church should not be thus burdened or oppressed with ordinances, as if they were essential to salvation. This is simple and clear information concerning human ordinances, namely, that we know that they are not necessary services to God, and that we should, however, according to opportunity, observe them to avoid offence. And thus, many learned and illustrious persons have held and taught in the church; and it is certain that our adversaries can produce nothing in opposition to this view. It is also certain that these words of Christ the Lord-"He that heareth you, heareth me, Luke 10, 16,-do not imply the ordinances of men, but they are directly opposed to them. For the Apostles did not here receive a mandatum cum libera, that is, a command and power altogether free and unlimited, but they have a limited command, viz., to preach, not their own word, but the word of God, and the Gospel. And Christ the Lord wishes by these words" He that heareth you, heareth me"-to confirm us,-a thing which was necessary,-that we might be entirely certain that the delivered word is the power of God, and that no one has need to seek or expect another word from heaven. Therefore, this declaration-" He that heareth you, heareth me"-cannot be understood with respect to ordinances. For here Christ wishes them to teach, viz., that through their mouth Christ himself is heard. So they must indeed preach not their own word, but his word, his voice, and his Gospel, if we are to hear Christ. This consolatory declaration, which confirms, in the most forcible manner, our doctrine, and which carries in itself many useful doctrines and comforts for the Christian conscience, the egregious dolts distort to their foolish ordinances, to their meats, drinks, clothing, and similar puerile works. They likewise produce this passage: "Obey them that have the rule over you," &c. Heb. 13, 17. This passage requires men to be obedient to the Gospel; for it does not commit unto the bishops dominion or a royal power independent of the Gospel; hence the bish ops should not institute ordinances contrary to the Gospel, and explain them contrary to it; for if they do this, the Gospel forbids us to be obedient to them, as Paul, Gal. 1, S, says to the Galatians: "Though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed." In the same manner we also reply to this passage, Matt. 23, 2, 3: "The scribes and Pharisees sit in Moses' seat. All therefore whatsoever they bid you observe, that observe and do." It is certain that it is not by this declaration commanded universally, that we must observe all that they command us, even contrary to the command and word of God. For in another place the Scripture says: "We ought to obey God rather than men," Acts 5, 29. If, therefore, they teach in an unchristian manner and contrary to the Scripture, we should not listen to them. This passage does likewise not establish a government apart from the Gospel; consequently they cannot by the Gospel prove their power, which they have established independent of it, since the Gospel does not speak concerning traditions, but in reference to teaching the word of God. But the calumniation and the charge, which our adversaries bring against us in the conclusion of their Confutation, that this doctrine gives occasion for disobedience and other offences, are unjustly imposed upon our doctrine; for it is obvious that government is commended in the highest degree by this doctrine. And it is known, that in those places in which this doctrine is preached, through the grace of God, the government has hitherto been preserved in due honor by the subjects. But with respect to the disunion and dissensions existing in the church, it is known how this matter first happened, and who gave occasion for dissensions, namely, the retailers of indulgences, who preached intolerable lies without shame, and afterwards condemned Luther, because he did not approve these falsehoods; and they agitated other matters besides, so that Luther was caused to assail other errors also. But inasmuch as our opponents would not tolerate the truth, but undertook to defend palpable errors with violence, it is easy to judge who is in fault of the separation. Justly indeed should the whole world, all wisdom, all power, yield to Christ and his holy word; but the devil being the enemy of God, arrays all his power against Christ, to suppress and quench the word of God. Thus the devil with his accomplices, who set themselves in opposition to God's word, is the cause of dissensions and disunion; for we have in the most faithful manner sought peace, which we still most sincerely desire, so far as we are not forced to calumniate and deny Christ. For God, who is the judge of all hearts, knows, that we have no pleasure nor peace in this terrible disunion. Neither would our opponents hitherto come to any terms of peace, unless we would agree to rescind the wholesome doctrine concerning the remission of sins through Christ without our merit-by a rejection of which doctrine Christ would be calumniated in the highest degree. And although this state of affairs has not been without bad effects, as it is customary with the world, offences having occurred in this dissension through malice and imprudent people; for the devil directs such offence to a defamation of the Gospel; yet none of them should be regarded in view of the high consolation which this doctrine affords, which teaches that we have for Christ's sake without our merit, remission of sins and a gracious God. Again, it teaches that abjuring the social ties of life and government, is not divine service, but that such ties and such government are pleasing to God, and really holy works and divine service. If we should also relate the offences of our opponents, a task in which we truly find no pleasure, it would be a very terrible register;-namely, how the mass has been employed as a scandalous, blasphemous annual fair, by our opponents, what an unchaste life was led by the celibate, how the popes waged war for upwards of four hundred years with the emperors, forgetting the Gospel, and striving to be emperors themselves, and have brought all Italy in subjection to themselves; how they have sported with the churchproperty, how through their negligence, numerous false doctrines and services to God, were established through the monks: yet their worship of saints is palpable, heathenish idolatry. None of their writings mention a word concerning the faith in Christ, through which remission of sins is obtained: they place the highest holiness in human ordinances, concerning which they chiefly write and preach. So the kind of spirit, which they openly manifest in murdering so many innocent, pious persons now on account of Christian doctrine, should also justly be related among their offences. Though we shall not speak of it now; for this matter should be judged according to the word of God, and we shall therefore not now view the offences of either party. We hope that all pious persons will perceive sufficiently from this writing of ours, that our doctrine is Christian, consolatory and wholesome to all the pious. We therefore entreat God to grant his grace, so that his Gospel may be acknowledged and honored by all, to his praise, and to the peace, union, and salvation of us all. And we hereby profess a readiness, wherever it may be necessary, to give further instruction on every article. ARTICLES OF SMAL CALD. ARTICLES OF THE CHRISTIAN DOCTRINE, WHICH WERE TO BE EXHIBITED BY OUR ADHERENTS AT THE COUNCIL, WRITTEN BY DR. MARTIN LUTHER. A. D. 1537. PREFACE OF DR. MARTIN LUTHER. LAST year pope Paul III. proclaimed a council which was to be assembled about Pentecost at Mantua. Soon afterwards he transferred the appointed meeting from the city of Mantua to some other place; and it is not yet known where he intends to assemble it. We also had reason to hope that we should be summoned to the council, or to fear, if not summoned, we might be condemned. I was, therefore, required to collect and transcribe the articles of our doctrine, in order that it might appear, if the council should take place, how far we may be able to accede to the papists, and what points we are determined to maintain. I have, accordingly, written these articles, and delivered them to our adherents, by whom they have been received and approved with unanimous consent. And it was resolved that these articles should be publicly laid before the council,-if indeed the pope and the papists would hold any council, without false pretences and deceptive arts, in a lawful and Christian manner, and that these should explain the confession of our faith, |