^p /-#^f^-» ■irtiele x V oj '^ on. Prepared ' • . • hefo- J' >- < o It hJ o OX) > I— I O ^ 9 o 0 > < , "lis « . rorb "lute '>.1 ' ■ l they can do ev "'j — follow ttio ii.'^ "jatl yet bo plecsiug it •Maiming to be me: niug a rifiht to, t I Lord's tab! • ursing;. '■^rn Luthe 'lese I \ ■<; urce that pr.xUiced tho *^j'**«*ce88ity of {;o()d ''"(I, arnso the Syu- urn) ji ' .irit of iie cusif 'tiled „» od Syi J, U li. I' (II H i ; uliject, a!U>\v p. > (>X|il,niatioi), fouuu '^ '■ vV'e filliiw also, ti sure liaih free w ii'. P icli cHn l>e aiiaino 1 tha reason, we h -• some t)io;«8ure, •, outwardly honor r '^ikI. t«> make " ye savc'i ives : i c . lest ai. ' ''is worl '■ ■t ;to «o(V(- vfrk o ■ , th>' sol . juiher V =»o ihe i?' ' i-- Th ij t -e . I i 0. 'J. , riiv .1. f> , •■^" BX8068 .A3 1854 Christian Book of concord = or, Symbolical books of the Evangelical Lutheran Church ; comprising the three chief -jtsitio ihn ■ :. of S '' caliioK ihiVi . doiiio i.et >n of F ' the General Synod. Youi -yj. tempt was wide of the ir .\j i question now is not ^^ y] tenth article teact theory? In you. are too timid to . ~ eran view directly. ;, covertly, by assertin: • proposition, that t .^t, , view which I state ■ caricature." A^" under the *^i 1. Becaubv that the whole ^^ the Lord's Supp 2. Because th , r: objectively presen r^ 3. Because the w , received without faith. :^» For your benefit I vv i these points one by one. 1. The whole Christ Who teaches this? '^^' He declares the na in person of Christ ar Where one is the oi For information read L 'Oc. mona '^v the Lord's w THE CHRISTIAN Ijbook of concord, Ofi SYMBOLICAL BOOKS OF THE EVANGELICAL LUTHERAN CHUECH; COMPRISING THE THRITE CHIEF SYMBOLS, THE UNALTERED AfGSBURG CONFESSION, THE APOLOGY, THE SIHALCALD AUTICLES, LUTHER's SMALLER AND LAKGEB CATE- CHISMS, THE FORMULA OF CONCORD, AND AX APPENDIX. TO WHICH IS PREFIXED k% QISTORICAL I.^TRODTCTIOff SECOND EDITION, REVISED. TRANSLATED FROM THE GEBMAM. ^X OF ?mcEfo^^ MAR Z 2000 A 'A ^^3f OGOAL SE^^ * ^ NEWMARKET : "*• PUBLISHED BY SOLOMON D. HENKEL AND BRS. co-oper, , 18.5-1. { Entered according to Act of Congress, in the year 1854, by S. D. HENKEL & BRS., In the Clerk's Office of the District Court of the United States for the Western District of Virginia. D. W., AND GEO. B. BENTLEY, PRINTERS. PREFACE TO THE FIRST EDITION. The Book of Concord, comprising the Symbols of the Evangelical Lutheran Church, has as yet enjoyed but a limited circulation in the United States. Wrapped in the obscurities of its original languages, — the Latin and German, — that venerable production of the Reformation has been left to slumber almost entirely in silence and neglect. Numerous causes have contributed to prolong this neglect. The descendants of German emigrants in America, have never cultivated the language and literature of their fathers with due interest ; many of them are unable to read German ; while many, able to read, and occupying elevated stations, have never manifested a laudable zeal for the doctrines of the church. The most obvious cause, however, seems to be, that the larger portion of Lutherans in America, are accustomed to read' the English language only, and consequently have never had an opportunity to appreciate the value of their Symbols. Yet, we cherish the anticipation of a brighter dayln the Lutheran church. In a land of freedom, of science and art, where the gener- ous spirit of political wisdom encourages the exercise^of rea.soi\v and guards the decisions of conscience ; w^here industry, energy, and enterprise, though daily attaining fresh prospects of future im- provement, are continually unburying the sacred treasures of the past, we believe that the doctrines of our church will ultimately be reclaimed, and that men of our western clime will enter into the investigation of these doctrines with all the avidity natural to a love for the truth. That these doctrines and these principles of immu- table truth, are congenial with the tastes and feelings of tlie Ameri- can mind, we may fearlessly deduce from recent facts. Within the last few years, the Book of Concord and Luther's House-Sermons have been reprinted in this country ; and several of Luther's works have lately been translated into the English language, and circula- ted extensively. It was, therefore, reasonable to presume, that a faithful trans- lation of the Book of Concord into the English language, was demanded by the necessities of the times, and wt)uI(1 clfectually co-operate with these laudable exertions. Partial translations indeed \r PEEFACE. of the Augsburg Confession had been made at'different times ; but it had never been fully rendered into English until 1831, when a translation was completed by the Rev. Charles Henkel, assisted by ProfessDr Schmidt, of Columbus Seminary, Ohio ; and several small fragments from the Book of Concord, w^ere subsequently trans- lated by others. At the urgent solicitation of many zealous members of the church, ■we announced, Oct. 9th, 1S45, our resolution to procure a correct En- glish version of the entire work, and publish it as^soon as practicable. Since that period no time or labor has been spared to fulfil our promise. We have had to engage the talents not only of men.ferailiar with the Lutheran doctrine, as well as with the German and English languages, but, in consequence of the obsolete style in which the Ger- man copy of this work was originally written, we have constantly had recourse to men who were able to consult the Latin copy when- ever it was requisite. And here we feel bound in justice to the industry and valuable abilities of those who contributed their friendly aid, to specify the several portions furnished by each. The Augsburg Confession, the Apology, the Smalcald Articles, the Appendix, and the Articles of Visitation,* in a version purely literal, were furnished by the Rev. Ambrose and Socrates Hen- kel. The Larger Catechism was translated, in the same manner, by the Rev. J. Stirewalt ; the Epitome by the Rev. H, Wetzel; and the Declaration by the Rev. J. R. Moser. The Smaller Cate- chism was copied mainly from the translation by the Rev. David Henkel, published in 1S27. Much assistance in reviewing the proof-sheets throughout the publication of the work, was rendered by Joseph Salyards, Principal of the Nev/market Academy, who has long cultivated the study of science and general literature ; and he likewise furnished translations of all the Prefaces, from the Latin, and of the Historical Introduction, from the German. All these translations when collected, were carefully compared with the original by the Rev. Ambrose Henkel, and afterwards, with the exception of the Historical Introduction and the Prefaces, were revised, transcribed, and prepared for the press by the Rev. Socrates Henkel. We have derived considerable assistance, too, in the progress of the work, from the Rev. L. EichelberCxER. The principal translations were made from the German edi- tion of 1790, published at Leipsic ; antl, being favored by the • These Articles, inasmuch as they do not occur in the original edition of the Eook of Concord, jjubllshed in 1580, and do not con^Jtitute an integral part of it, but were subsequently drawn up in 1502, have been omitted in the second edition. PREFACE. V Rev. C. P. Krauth, with a copy of the original German Dresden edition of 1580, we were enabled to compare them with that also. The Latin copy, to which uniform reference was made in comparing the translations, was that pubHshed by Hase in 1846 ; and from this the Prefaces were all translated. Whenever the German copy pre- sented insuperable obscurities, recourse was also had to this edition in numerous passages. The Appendix was taken from the Ger- man and Latin edition published by Muller, printed at Stuttgard, 1848, from which the Historical Intioduction was also translated. Deeming it most compatible with the nature of the work, — the subjects being chiefly of a didactic and doctrinal character, — we have endeavored throughout to preserve as just and uniform a medium as possible, between a translation purely literal, and one which admits all the freedom and elegance of English composition. We have labored to be faithful, and yet not to offend the fastidious ear. We have been anxious to preserve the serious tone and spirit of the pious original. But, as imperfection is the fate of all human efforts, the candid reader will no doubt discover many inaccuracies. Any friendly suggestion, therefore, pointing out such defects, will be received with gratitude, and enable us to render a second edition more worthy of an intelligent public. May our labors be the instrument, in the hands of Providence, for promoting an acquaintance with the Book of Concord, the norm of all genuine Lutherans since 1580, and for extending the doctrines taught by the illustrious Reformer ! Newmarket, Shenandoah, Va., July 4th, 1851. THE PUBLISHERS. PREFACE TO THE SECOND EDITIOiN. In presenting the second edition of the Book of Concord in the English language, the publishers take pleasure in announcing that the whole work has again been carefully revised and compared with the original text. The first edition, though containing many im- perfections, met nevertheless wiih a kind reception in the church; which induced the publishers to use every effort that seemed neces- sary to bring the work to greater perfection. Accordingly, before vi PREFACE. publishing a second edition, the talents of individuals, known as lit- erary men and prominent theologians in the church, were engaged, who were requested to revise the work, comparing it with the ori- ginal, not changing however the language of the first edition more than would be found necessary to render it a good translation ; and to these gentlemen sincere acknowledgments are due for a vast number of valuable suggestions. The Augsburg Confession was revised by Rev. C. P. Krauth, D. D., Professor in the Theological Seminary, Gettysburg, Pa. ; the Apology, by Rev. W. F. Lehmann, Professor of Theology, Colum- bus, Ohio; the Smalcald Articles, by Rev. Wm. M. Reynolds, D. D., President of Capital University, Ohio; Luther's Smaller and Larger Catechisms, by Rev. J. G. Morris, D. D,, Baltimore, Md. ; and the Formula of Concord and Catalogue of Testimonies, by Rev. C. F. ScHAEFFER, D. D., Easton, Pa. The Historical In- troduction was also carefully compared and revised by the ori- ginal translator ; and every attention was given by the publishers to have the corrections faithfully attended to : thus they feel con- fident, that the English translation of the Book of Concord will meet that encouragement from the church, which her Symbols originally received. Ne\vmarket, Sh. Va., July 4th, 1854. CONTENTS. Historical Introduction, -----.... page ix Mandate of Christian II., ------... §7 Peeface to the Book of Concord, -----._ gg THE THREE CHIEF SYMBOLS, - ... 99 I. The Apostolical Confession or Symbol, . . - - . ]01 II. The NicENE Confession or Symbol ...... _ ec III. The Athanasian Confession, --.,.._ io2 THE UNALTERED AUGSBURG CONFESSION, - . 105 Address to the Emperor, Charles V.J .----.. 107 Articles of Faith and Doctrine, .---..,.,. 109 Article L Of God, - . . 109 Art. XIII. Use of the Saciaments, 113 « II. Of Orit^inalSin - - " " XIV. Of Church Government, " « HI. Of the Son of God, - 110 « XV. Of Church Rites and Or- " IV. Of Justification, - . " dinances, - - « " V. Of the Ministry, - '' " XVI. Of Civil Polity and Gov- " VI. Of New Obedience - 111 ernment, . . a " VII. Of the Church, - " " XVII. Of Christ's Return to " VIII. What the Church is, - " Judgment, - 114 " IX. Of Baptism, - - 112 " XVIII. Of Freewill, - . " " X. Of the Lord's Supper, " " XIX. Of the Cause of Sin, 115 " XI. Of Confession, - " " XX. Of Faithand Good Works, " « XII. Of Repentance, . . " « XXI. Of the Worship of Saints, 118 Articles concerning which there is dissension, and in which are relatad the abuses WHICH have BEEN corrected, - - . . - 119 Art. XXII. Of Both Elements in Art. XXV. OfConfession, - . 125 the Eucharist, 119 " XXVI. Of Diversity of Meats, 126 " XXIII. Of the Marriage of " XXVII. Of Monastic Vows, - 129 Priests, . - 120 "XXVIII. Of the Power of the " XXIV. Of the Mass, - 122 Bishops or Clergy, . 133 APOLOGY OF THE AUGSBURG CONFESSION, . . 141 I. Concerning Original Sin, - 145 VIII. Of Human Ordinances in the II. Of Justification, - - 156 Church, ... 268 III. Of Love and the Fulfilment IX. Of the Invocation of Saints, 285 of the Law, - - - ISO X. Of Both Elements in the IV. Of the Church, - - 215 Lord's Supper, - - 294 V. OfRepentance, - . - 230 XL Of the Marriage of Priests, 297 VI. Of Confession and Expiation, 218 XII. Of the Mass, . - - 310 VII. Of the Sacraments and their XIII. Of Monastic Vows, - 330 Proper Use, . - 264 XIV. Of Ecclesiastical Power, - 345 THE SMALCALD ARTICLES, ... 289 Part I. Articles concerning the Divine Majesty, .... 366 Part II. Articles which concern the office and work of Jesus Christ, OR OUR redemption, -...---. 366 Art. I. The Chief Article, - . 366 Art. III. Of Convents, &c., - 372 " II. Of the Mass, - - 367 " IV. Of Popery, - - . " lO>' HISTORICAL determinate sign by -which they were recognized. After the iiilroductiou ol the remaiuiug significations, he says : " I supposed it preferable to derive the signification of this word from the Pagan rites, in which certain tokens or signs were delivered to those who were admitted to the more secret cere- monies, unintelligible to the greater part of the superstitious populace ; and these signs they called Sijinbols, which being exhibited and mutually re- cognized, they were admitted without scruple to the recesses and the secret rites of that god, whose Symbols they had received." Kuifinns, however, claims for the word a still wider ap[)lication, and he says, (from a fondness for the tradition that the Apostolic Symbol was composed entirely by the contributions of th<3 Apostles,) that Symbol i* a Greek word, and may signify a collection or composition, that is, the result of many efforts. We shall only add here, that this explanation depeitds entirely upon an un- grammatical interehaiige of the words ovf.iiici%ov and oi;,it,3o7ti-. The term Sijmboliis has been emploj'ed also by Flautus, in the sense of an image im- pressed in v.ax ; and it occurs also in this form, in the first book of the Celes- tial and Happy, written against Elipandus, concerning the Apostolic Synn frol, where the Symbol" of Constantinople is falsely cluiracterized as tlm Symbobis of Ephesian faith. The time ivhen the word Symbol came into general use, in the sense of Confession of Faith, and especially of Apostolic faith, John Benedict Carp- zay will not place earher than the Goancil of Nice ; and indeed, before that time, we find the word very seldom employed by the Fathers of the church, while in the first centuries the appellation, Canon, ride of the church, of faith, of truth, — the gospel of the holy Apcstolic faith, — the exposition or definition of faith, — the science, the treatise, the inscription, — a brief repetition of the chief principles of faith, — the treasure of life, — the ecclesiastical confes- sion,— the tower af faith, were quite usual ; yet here it must be very care- ftdly observed, that these appellations apply equally well to the explanatioHi of the Confession of Faith, — that body of instruction which was to be impar- ted to the catechumen; On the contrary, Vossius discovers proof of an ear- lier use of the word, from the fact, that Rirlfinus selects it in the title of his- work, — the Exposition of the Apostolic Sym.bolr — and appeals besides to his )M-edecessors : "-They desire to call this a Symbol for many and very ade- quate reasons." It is known- beside*, that this tenn was first employed by C'yprian, about the middle of the third century, and from that time was- always applied as an expression for the confession of faith by the church, generally at first, and at last exclusivelj\ This term was introduced into the Evangelical church by Dr. Luther in iris writings: "The three Symbols, or Confession of the faith in Christ, unanimously employed in the church, 1538." We likewise find it used by Melauchthon in his " System of Doctrine ;" even earlier indeed in the oath prescribed for the Doctors of Divinity, by the new statutes of the imiversity of Wittemburg, 1533. The preface to his Corpus Julium designates- the Augsburg Confession by this name : " The articles of which Confession- s-erve at this time as a correct, beautiful, pure, and invincible Symbol of the reformed churclies." And not only the preface to the Book of Concord de-^ nominates the same writing next to "the old, acknowledged Symbols," " A' Symbol of Fuith likewise," but the Formula of Concord also, in the Epi-- Soaic, section'4. and the Declaration, section 2, distinguishes it by the same INTRODUCTIO-X. fit '•expression; nnd wc learn liere es|)eciaily on llie n^'xt page, what idea the Evangelical church connected with that term. For it is here exj)ressed witli • distinctness, that these Symbols are no private writings, but books, Avrilten, approved, and received, in the name of the churches which con- fess one doctrine and religion; just as in tiic Formula of Concord, Partll.^ after an enumeration of th.e chief subjects of the Cook of Concord, — the Augs- burg Confession, the Aj)ology, the Articles of Smaicald, and the two Cate- chisms of Luther, — ^they are demiminated "public auSynd)ols and Symbolic Writings drawn up iu form, and their relation to the holy Scrip- tures. The church has sufficiently e:ij)laiacd herself in reference to this mat- ter in the preface to the Book of Concord, w here she not only testifies, "that it was never her de.sign, l)y this formula of reconciliation, to molest and en- danger the pious, who are already sufiering tyranny and j)er^ecution," but she also declares, a little afterwards : " For it seemed most indispensably necessar}', that a pious exposition and arrang.ement of all tho«c .controverted ))oints, deduced from the Word of (xod, should a])pear in the mitlst of so many rising errors in our times as we!! as so many oifences^ contentions, and perpetual l>roils, in order tirat according to its principles, tlie j)ure doctrine might be distinguislicd and scjiaratcd l"r(>;ii the false. T)jis design \\]\\ more- INTRODUCTION. 13 ^iver efTcct tlik result, that tuil)tileiit ami couteiitiou.s men -will not he free in proportion to their inchnatiou, to excite controversies inseparal)le from of- fence, nor, as they do not suli'er tliemselves to be attached to any formuhi of pure (h)ctrine, to ])roi)ose and propagate egregious errors. For from this it will follow at last, that the |)ure doctrine will be vitiated and lost, and nothing be transmitted to posterity but doul)tful opinions and academical re- strictions. To this may be added what we know to be due from us in this way, to ourselves and to our subjects, in consequence of the duty which God has enjoined upon us, that we carefully regard w hat may relate to purposes of this life and of that which is to come, and labor to provide with great zeal, as far indeed as it can be done, what may contribute to the extension of the iiame and glory of God, to the propagation of his Word, from which alone ■salvation may be expected, to the peace and tranquillity of churclies and schools, and to the general composure and consolation of agitated minds." Tlie necessity of Symbols is consequently not so much absolute and un- conditional, as hypothetical and contingent. The revealed Word of God- alone is absolutely necessary for the preservation of the church, and for the salvation of souls. " This is the only rule and standard (Epitome, Compen- dious Rule, No. 1) according to wdiich all doctrines and teachers alike ought to be tried and judged. Other writings, however, of ancient and modern teachers, whatever their reputation may be, shall not be held to be of equal authority with the holy Scripture, but to be subordinate to it, and shall not be received otherwise or further than as witnesses." And who may say that no condition of the church can be thought of, in Avhich it may enjoy a happy perpetuity, not indeed without evidences and confessions, but with- out Synibolic Writings, in the sense in which we use the term ? But a con- ditional, casual necessity must ever be added to the Symbols, not through internal, but from external circumstances, not through the existence, but from the condition of the church at the time. They are always necessary, and their preservation is enjoined upon us by the fact, that the church can jiever remain ujiassailed in the possession of divine truth (1 Cor. 11, 18; (Jal. 1, 0; 1 Tim. 4, 1), but she must be continually on her guard, that ho ((MToneous doctrine, under the guise of truth, be intruded. For teach- ers of error refer also to the Scripture, and seek their arguments out of it, in order to justify their opinions; and hence it becomes necessary for the K-hurch to prove the system of pure doctrine from the Scripture — to expose that which is no system indeed, and will never produce any — laying it down, <'stablishing it, and maintaining it rightly in the public confessions of her faith. This she must do, in order to exhibit the conformity of her peculiar f the Scripture. For, on the one hand, he must always be conscious of his own falhbility, and consequently have great reason to distrust his own ])enetration ; while,, on the other hand, he must icnow, that lie labors in the service of the church, through which the Lord has given him a charge, "to minister to the he'xsehold of God" — that he is not a lord over the faith of his followei'i?, but " a fellow-laboTsr and a servant." Consequently he can then on!y discharge the functions of his oifice with inward joy, when he possesses a comiiiissiou from the church, together with her determinate and acknowledged system of doctrines, from which he can be assured, that his own peculiar views of the doctrines of the holy Scripture, will be found to coincide w'ith the Confession of tfce church. Hence it will always fol- low, that he will find himself in the right then only, Avhen he can assume, in hJs discourses, with good reason, the authority of the church. For as the Synibols of the church can maintaiK their authority, solely because they conform in their principles with the Word of God, so the minister, in dis- charging the functions of his office, can secure die confidence of his con- 'gregation only in proportion to his fidelity to the Confession of the church; whilst, in return, the snme relation affords him abundant protection against every impertinent demand, requiring him to accommodate liis instructions to the fluctuating opinions of men, which may base loiuul encouragement from those among whom he labors. 5. After llris it still remains for us to determine hoar we are to estimate the Authority of church symbols. There is an intimate relation between their authority and their necessity. We might well permit this to speak for itself, Avhile we, however, may refer to the discussion in section 4, in refer- ence to their relation to the holy Scriptures, merely adding the following remark. In the Fori\iKla of Concord, Part II., preface, the Augsburg Con- fession is called, "A pure Christian Symbol," to which, at the present time, true Christians should be fouud adhering next to the AVord of God ; and several pages further on, it is said iarefereucfi to the entire Symbolic value : *' Tliese general, public writings have always been viewed by all pious men in i the pure churches and schools, as a compendious outline or form of salutary / «loctrine . . . . . in tiie very manner, indeed, which Dr. Luther / himself recommendjed to us, by w^ay ef pious and necessary advice ; and ■ with great perspicuitj', he draws this distinction, tliat the Word of God alone should ever remain, the only guide and rule in all doctrine, to which no htjman writings should be regarded as equal, and should be hekl in sul>- \ serviency to it." This authority which Symbols of tlie churcli claim for themselves, results fiom no unconditional excellence, but depends entirely on contingent cir- cumstances. It rests upon the authority of the Word of God, and u])on their conformity with the Scriptures. The Symbols by no means pretend to elevate themselves above the holy Scriptures, or to be equal to them ; but in all simplicity they arrange themselves under the Scriptures, look up to them for every supply, as the glass does to the fountain from wiiich it is filled. Independent of, or in opposition to, the Word of God, they are nothing. But this only the church desires, that the conformity of her Sym- J)oLs of docti'iiic with the purity of Scripture, be ncknoAvledgcd by those, INTRODUCTION. 15 s.^. nlio wish to he connected witli lier, and to share the advantas^es of her so- ciety. Not that slie would hy the force of Syuil)Ois, ini])air the freedom of faith and conscience among her memhers, hut she wishes to guard tliat free(k>m in the proper manner. For she forces no one to sul)scribe to her doctrines-, against his own internal convictions, and she can never have a considerate adherent, who is unable to make her Confession his own. With this view, how ever, the church cannot construct her Symbols on so broad a basis, that for each private opinion, even on the smallest point of Christian belief, there might be full scope and latitude; but she must sfpeak out with precision, what she believes, and what she docs not believe; what doctrine she adopts as founded upon the Word of God, aad what doctrine she rejects, from the same authority, ^\^ere she to act otherwise, she would make herself the recejjta- cle of every heresy, and be guilty of her own destruction, (Formula of Con- cord, Part 11., preface.) But the important question is this: Are the doctriacs of the Scripture contained in the. Symbols; is the Confession of these Synd)o!s the true ex- ponent of divine, revealed Truth, or not ? With this question they must stand or fall ; and just as they themselveis, in consequence of their conformity with the Scriptures demand a recognition, so opponents must be satisfied, that we demand proof for the contrary, setting askle all frivolous phrases about systems of Symbols, compulsion of Symbolf*, compunction of conscience, spiritual fetters, paper Popery, &.c. "Were our Symbols, from the old, venerable Apostolic, to the unexcelled Formula of Concord, especially in the Epitome, ever refuted from the ^V^ord of God, with clearness and preci- sion ? Has an error in doctrine been pointed out in them, with the colov of truth ?" We have searched with all possible diligence for something of this kind, but we have found, nothing, and we are emboldened to challenge any opponent, who chargesnefe- Symbols with being independent authori- ties of faith, wishing, to exalt themselves even above the hely Scriptures, to furnish only a single reference iu proof of his charge. We assunie for ouc Syndjols no claim of. cU.vine inspiration, — as they do not tenn themselves '^ divine writings," — we claim n5 divine authority, but merely an ecclesias- tical authority, and we give them no preference alwve other Christian wri- tings, except as expressing the authority of the church. We exult not in the vain boast that there caanot be found here and there some his- torical, literary, or other error in the formalities of expression ; but this can never prove injurious to their authority, for that authority depends not upon these secondary, but wpoii far more important, considerations, more especially upon those considerations which relate to a soul-saving faith; **()ur Synd)olical IJooks are chargeable with no essential errors, and they continually agree with the doctrines of the holy Scriptures." A further objection has been urged against the aathority of clnu-ch Sym- bols, that the i'vee exercise of opinion, and consequently the church itself, er the elliciency of the Holy Ghost in the church, is limited by them, as by an infallible rule of doctrine. But wlio can be so ignorant as to mean, that\ yV the operative power of the Holy (ihost can be diminished or unpaired by thti^' ' feeble institutir come to a conclusion ; that in view of historic truth, from which they might always derive invaluable benefits, they ybut their eyes and say, no diH'erences exist; they anticipate ihe natural com-se of things, and only cause connnotions ;/ they dnjAV the church out of ^ tiie path pointed out1)y the Lord, and introduce her urto'oue constructed / J)y men, which tlierel'ore can nevei- lead' her to her pvoper destiny. What ' benefit is it to say, "there is no contradiction any longer," if contradictions^ wtill exist .' to say, "they are sulidued," when tiiey are prevailing all around?/ liCt us observe these differences closely, and learn to intcrpnu their meau-; ing ; let us pay i\ne Jutcution to hist(iry, and forniii correct estimate of every . confession : fur by union-making no advantage can be gained, hut each party '. imist lose. Aud there should be a proper refereuce not only to the incongrui- fii^s (if conf.'ssions, but their corr;jsponrlence. also. ^V'hoever regards both fiides in the gcuuini' spirit of wisdom, lo\f, aiid'truth, \\\\\ imwt effectually contribute to liisi. n aw I p-omole an ultimat.' union \\\ sjiirit and in truth. (i. 'Vhr \utli;irity nl' cliiutli Symbols gives them also their Binding Force, f^siirri.dly i:i r l;i;i;:u lo liiusr w Im prrlonn th^ oHlcinl riuties of the chureh- m HISTORICAL If the church must ah-eady make a conformity with her ideas of doctrine " laid down in her Symbols, a condition under which alone she can grant ad- mission to her communion, she must naturally desire this conformity more definitely still of those who wish to become her servants. In section third we have alluded to the reasons for this desire. We have here yet to add that which is necessary in reference to the requisite obligation imposed by church Symbols, wliich connects itself with this matter. We maintain that the church will generally be in the right, if she requires her ministers to acknowledge the authority of her Symbols, and declare themselves unequivocal supporters of these Symbols. It is unimportant whether this be done by formal oath, by the union of hands, by a written obligation, or by verbal stipulation ; for of those, who wish to become her servants, as tiie ministers of truth, tilie* churcTi may suppose that she is dealing with honest men. Now the form ^f this declaration, indeed, may eeeni indifferent, yet this is not the case with the purport of the terms employ- e^l; for they sisould defmitelv and clearly express thar in which the chin-ch is interested. — the ackuoAvlcd,£C'iieiit of the conformity of her Symliols with the Scriptures, in every thing rehiting to opinion ; •ind tbi.s declaration is made, not merely indeed to acknowledge this conformity, but because they wish to regulate themselves faithfully in doctrine according to the Symbols. This re- quisition can be assented to only by' one who feels internally convinced that the church Symbols are adecjuate expressions of the doctrines of the Scripture, that they have grown out of the Word >. God, and conform in all essential points with it. If these convictions exist, the obligation imposed by the Sym- bols is neither a fytter to the spirit, nor a burden to the conscience ; if they do not exist, then the question naturally cannot be about an obligation, nor about the admission to an office in the church. For the church has not only the right, but it is also hei- duty, to investigate the religious convictions of every member, who wishes to become her ervant. She must, so far as it is possible, probe his conscience, in order to determine whether he will be for her, or against her; Whether he will gather with her, or scatter abroad. It is indeed more than natural to desire an office in the church, and, at the same time, freedom and privilege, not only to preach a different doctrine from that which the churcit professes, under its authority and power, but also to dare (for this is a necessary consequence) to war against the doctrines of the church, to represent them as false, and finally to pervert them entirely. Whoever assumes an office, be it in the state or in the church, assumes the additional obligation of discharging the necessary duties of that office, together vvdth the surrender of a portion of his personal liberty. He' acts in a tapacity of self-subjection. Indeed an unlimited, al>stract state of freedom in social connection with other men, independent of any social obligation, is utterly irapossibio. But some one may say, that the obligation imposed by Symbols makes Ivvpocrites, without being of any advantage to the v, hole ; for the church cannot guard with sufficient vigilance the observance of these imposed ob- ligations. As men noAV are, inrleed, this is by all means to be feared ; many, to obtain a desirable office, will yield iheir assent to something, of which they, are not convinced, or which they are not willing to maintain. But is this the fault of the church ? "The church must not judge of secrets." She canncit sec into the honrt nf nnv man: she mn*t bolicve of everv m^n. tNTRODLiCTION. W : SO long as his opposition remains concealed, that he means what he speaks. The state imposes an obligation upon her subjects also, to discharge their functions, not according to their own opinions, but according to her posi- tive instructions. If they neglect this, break their oath, or betray the . state, she resumes the office thus entrusted, and no one is surprised at it. Should the church allow her servants the liberty to teach and act contrary to her finidamental doctrines, and still retain the unfaitiiful incumbent in olHce and in honor, — nay, advance him farther and further, only to turn against herself the weai>on which she had given him for her protection and defence, w hen all this affects the church inlinitely more than similar conduct affects the state ? It affects the salvation of her members ; and she has to render an account in future, how she has observed, or how she has ne- glected, this duty. Another inquiry is this: IIow' stati the church act towards desponding natures, who in all candor of disposition have been drawn into doubts? The church, with her counsel, takes them by the hand ; she admonishes them to search for the truth, w ith prayer for the illumination of the Holy Spirit, and only not to let their doubts have an influence upon their otficial labors. Thus she bears these doubts as the natural result of human weak- ness and imperfection, because she has the power to overcome them, and because she know s, that a real experience of doubt is ever followetl, in due time, by additional light from the Lord, from Avhich every doubt immedi- ately vanishes. The church acts and judges in the character, not of pohti- cal authority, but iu the spirit of a mother : she does not break, but slie heals ; she does not enforce her penalties on this hand and on that, but she soothes and conciliates : and she dismisses from her service that man only, whose thoughts and affections she finds irretrievably alienated. But says one, " The obligation imposed by church Symbols should be discontinued, because they kave no effect in preventing every deviation or transgression." From the same reasoning, we should have to abrogate all laws, divine and human, — they too being transgressed and violated every day. The church does exactly what her duty demands ; she enjoins her ob- ligation, and expects him who enters into it, to comply w ith it. In this way she regulates her own government, she exercises a supervisioa over her members, by means of her established organs. Beyond this, whatever re- mains concealed, she submits to the disposal of the Lord ; for her interest -is indeed no other than His own. 20 iiiSTorvirAT, PART IT. Or T!TF. Chief Sun.'rcTS i>- thf, Book or rVixroRn. I. TlIK THREF, ECU?IE>'UAI, OR CATHOLIC f"V?,!i;OLP. The ecumenical or catholic 8yinhols form the hnnia of church f^ymhols. The Lutheran church has 5)laced tliese in the front paitof the l?ook of Concord, and of her pecuhar vSymholic Writinjis, for the |)urpo8e of show- ing her connection /with the pure church of the first ccnturie**, of attKchlnj:; herself to it, and of testifying, that her Syniholt^ are intended to introduce no new doctrine, but they-should be regarded merely as a necessary, grov, - ing expansion of the earliest Confession of the churcii, liy hLstoric explana-' tions of the diversified relations of the churcii. To the same cftoct Luther asserts iu his writing, "The three t?ynd)ols or Confessions of faith in Christ, unanimously usad iu the church": "Al- though 1 have taught and written a }ir;>at deal already coiiceniing faith, Avhat it is, and what it is able to accomplish, and have also delivered my confession to the public, what 1 believe and where 1 am determined to stand, yet I have in addition to this been willing to see the three Synd)ols, as we usually term them, or Confessions, lirought before the world in the German language, — Confessions which have, up to the present time, been maintained, read, and sung ia the whole church ; and by which I testify again, that I hold with the true Christian church, which has as yet con- tinued to maintain these Synd)ols or Confessions, and not Avith the false, vain-glorious church, which is the bitterest enemy to the true church, and which has introduced many idolatries by the side of these beautiful C'on- fessions." In this sense also it is said in the Epitome of the Formula of Concord, where it is written: "And as, immediately after the time of the Apostles, and even v/hile they w'erc yet living, false teachers and heretics arose, agaius^t whom Symbols, — ^.that is, short and distinct confessions, — Avere drawn up in the first churches, which were unanimously held as the universal Christian faith and confession of the orthodox and true churches; namely, the Apostolic Symbol, the Nicenc Symbol, and the Athanasian Symbol; Ave acknoAvledge these, aud hereby reject all. heresies and doctrines, which, in opposition to these, have been introduced into the church of God." So the Declaration likcAvise refers to them, in the preface, desig- nating them as the " three catholic and general Symbols of high aiithoi - ityj" and in reference to that treatise of Lutlier's called " The three ciiief Symbols ,^r Confessions of faithin Christ, unanimously used in the churcli," they Avere introduced into the Book of Concord. They were called ecumenical or catholic Symbols, and indeed first called so, according to our information, in the Luthcraii church- because they origi- nally obtained and enjoyed the most general acknoAvledgme.nt and influence in the church above other confessions, and have been regarded always as the truest and jmrest expression of the doctrines of the Scri))tures. Hence a value Avas attachef Synd)ol, the text of wliich we now declare to you, tiirou;;h the grace of God. Tcter said. — 'I believe in (Jod the j-'athcr Al- i£jiighty:' .foliii snid,— Tli- Cre-.ter of hewen and earth ;' Janu's said, — 'J J ( C % 22 HISIORICAI, believe alj^o in Jesus Christ, his only-begotten Son, our Lord;' Andrew said, — 'Who was conceived of the Holy (rhost, born of the Virgin Mary;' ( Philip said, — ' Suffered under Pontius I'ihite, was crucified, died, and was buried ;' Thomas said, — • Descended into iiell ; on the third day arose from the dead ;' lJartholome>v said. — ' Ascended to heaven ; sits at the right hand of God, the Fatlier Almighty;' Matthew said, — 'From whence he shall come to judge the living und the dead;' James, the son of Alpheua, said, — 'I beheve also in the Holy Ghost; tlie holy catholic church;' Simon Zelotes said, — 'The communion of saints; the remission of sins;' Judas, the son of James, said, — ' The resurrection of the body ;' and Matthias completed the whole, fey saying, — ' Eternal life, Amen.' " John Cassianus, Venantius Fortuiiatus, Isadore of Spain, William Cave, no less than Hincmar of Rheims, and lastly Vaschasius Radbertus, unani- mously declare the Apostles to be the authors of tliis Symbol. It was also a general belief in the Romish church that t!ie Apostles had constructed this Symbol, and that they composed it by member and by article. This view was taken of it originally in the Lutlieran church; the Centuriator of Magdeburg adopts the opinion; Nicholas Seluecker, David Cbytraus, Christopher Ireneus, Daniel Cramer, 'dU acknoAvledge themselves inclined to the same view ; and finally those, of whom we shall hereafter s})eak, and who thought that upon this foundation, they could unite the separated parties of the Christian church agaiii, th-mly maintained the Apostolic origin of this Symbol, even after the opinion generally prevailed, that this Symbol did not immediately proceed from the Apostles. The Armenian, Christopher Sand,> in his history of the church, countenances the Apostolic origin of this Symbol, for the purpose of vindicating the more forcibly his preference of it to the Nicene Symbol. The first opposition to this opinion arose in the Romisji church itself; Laurence Valla, and after him Erasmus, who in the preface to Matthews says: "I do not know that it has been composed by the Apostles;" and he manfully maintains his assertion against the censures of the university of Paris. Dupin follows him, but above all, the Reformed Rivetus, Cha- mier, Vcetius, and especially Jolm Gerh. Vossius, and the English writers Bingham, John Pearson, Peter King, and others. Among the theological writers of the Lutheran church, w^e notice first of all Luther himself, who does not express any definite opinion either for or against the Apostolic origin of this Symbol;. but in his sermon on tlie ^Epistle, at the feast of Trinity,* lie remarks : " Vv"e have neither made r}or conceived this Confes- sion, nor did the ancient Fathers ; but as the bee seeks her honey from nu- merous beautiful, breathing flowers, so has this Sj'mbol been collected from the books of the blessed Prophets and Apostles, that is. from the entire holy Scriptures, in a compendious form for children and illiterate Chris- tians. For this reason a person may reasonably term it the Synujol or Faith of the Apostles ; for it is so arranged tjiat no one can compose a bet- ter or more excellent one in so brief and clear a style. And the ojunion has prevailed in th6 church, IVom ancient times, that, either the Apostles <-omposed it themselves, or it wjis collected by their best scholars, from their w ritings or sermons." This i)ecu]iar view is elegantly illustrated, in a piotis Church Postill, vol. It, pagp :2r INIP.CDUCTIOX. 23 aDrl TWefuI explication in his catechism by John Brentiu.s: ''Because the composition of the.'w; articles by the twelve Apostles, seems to depend more on tradition than on unexceptionable authoritVi Ave follow that opinion which appears the more probable. For it is called the Apostolic Hymbol, because it contains the epitome, the compendium, the svhstance of all Apostolic doc- trine, indeed, as Luther &ays above, of every tre!!ti.se concerning (Jod the Father, the Son, and Holy Spirit. Hence this Symbol ought justly to be regarded as a httle bible conveying a true knowledge of God. For there is abundance of internal evidence, that the articles, which in thi,s Symbol have reference to Jesus C'lirist, were collected into this epitome from the first council, vthich Peter held on the day of Pentecost, the Apostles being present, and giving their approbation." Further arguments are urged against ascribing the authorship of this Symbol to the Apostles, by Calove, Tentzel, Buddeus, and Cotta. And though, indeed, if we regard the form w-liich it now has, this Symbol may not have been composed by the Apos- tles themselves, yet that the nature of the materials is Apostolic, no Pro- testant can deny. John Andrew Q.uensted remarks that, "It is called Apostolic Symbol, not because it was framed by the Apostles themselves, (for it should be numbered among other canonical writings,) but because it was composed by Apostolic men, wiio heard the A|)ostles themselves, and ♦ligested it into its present form, not only from their writmgs, but also from their oral councils." But it was not delivered to the church, in the words which it contains at present, until the fourth century after Christ. The form of this Symbol, both as to the words, as well as the connection and order of the article's, certainly does not agree with the form either in the eastern or western churches, until the fourth century. The arguments which are employed against ascribing the authorship to the Apostles, are the following : 1. The silence of the holy Scriptures. Had the Apostles really been the authors of this Symbol, they wonki certainly have referj-ed to it in their writings ; and assuredly Luke, in the Acts of the Apostles, would not have disregarded so im])ortaut a fact, since events of far less relative importance are there dcscribe^l. 2. The equal silence of the primitive church. The Fathers of the church, Ireueus, Justin MartjT, Clemens of Alexandria, Origen, TertuUian, Euse- biua, Hilary, Cyril of Jerusalem, woidd surely have referred to this, even had it existed merely as traditionary ; for it avouM have been a powerful weapon for them in their conflicts with the heretics. It is true Sixtus of Sienna says ail the orthodox Fathers assert, that this Synd)ol was com- posed by the Ajjostles ; but he has forgotten to prove by proper authority so positive an assertion. S. The nature and import of thi.'s Symbol, in which many important arti- cles of the Christian doctrine are passed over, and many are embraced iii expressions so general, that even ])ersons could, and did receive it, who gave the words a different sense from that w hich the Ai)ostles wish to con- vey. Had the Ajxjstles really been the authors of this Symbol, as the rule of doctrine and of faith, they would certainly have produced a more com- prehensive and satisfactoiy system. 4. Thfi numhrr mid diverf;ity of Symbols framed hy synods and individual teachers of fhe rhurrii, tnid the ronf fsions of ttir frsl cnlvrirs, which could 24 MlSTOKICAL- not have occiirretl, had a Symbol cxitjted \vhich was saiictiuiiud by Apos- tolic authority. 5. The different revisions of the Spiihol itself, and the addilions, which it evidently received from time to time; and this could never have occurred,, had it been recognised in the primitive church as having Apodtolic origin \ for in that case, alterations in this Symbol would have no more been at- tempted, than in the text of the holy Scriptures. 6. The superscription of this Symbol, characterizhig it as AposioUc, is not decisive. Superscriptions frequently do not specify the true author of a v\'ork, and in general they have no force, when it is not expressly mentioned from whom they orij^inate. But if we admit that the appellation Apostolic, originally and v/ith justice was applied to this Symbol, the, same appellation, might be undei'stood in reference to the import or doctrine, just as well as the Nicene Symbol is in reality frequently called Apostolic on account of its doctrine. Besides, the Usages of language prove the interchange of av/xfloxov witJi collatio manifestly false. 7. The traditions of the church likewise determine notiiing, for tiiey de- })end only upon RuHinus, whose credibihtj'^ Jerome has rendered very dubi- ous, and upon the unknown author of a work concerning the times, at- tributed to Augustine. The latter is no evidence, and Iluffinus himself does not know how to introduce his information in any other way than by sayingr " Our Fathers have said," & v.vuld consider this omission as a defect in this Syndiol .' The Nature of tiiis Syndioi determines its Design. It was a confession at baptism, and as such, as is evident from its very character, it could represent, not so well the whole doctrinal system, as the historical facts of the Gospel, which are the groundwork of faith. There- fore, beside the Symbol were placed, for the purpo«e of explanation and in- struction, the rules of faith or of truth in the church, which, fixing upon the words of tlie Symbol, penetrated their meaning, and unfolded the whole scheme of Christian perception to catechumens. The text of this Symbol itself Avas connnifted to the applicant a.^hort time before baj)tism, with the admonition to commit it to memory ; for on the one hand, the mystery of the same should, by.tiws means, be secured from the uninitiated, aud guarded against his profanation, — athing to be dreaded by a general ])Kbliclty ; and on tiie other hand, the new Christians, instructed in a symbolic manner, that it is their duty to make this Symbol their own in such a manner as^ever to lose it, as Augustine remarks: " lu order that yow may retain the -words of the Symbol, you ought by no means to write, but to learn them by hearing, nor .to w'rite them down when you shall have learned them, but alvvay*! to keep and retain them in your memory. For whatever you are abo«t to hear contained in the Syndjol, is contained in the divine writings -fjf the holy Scriptures. 15 ut that Avhich hat been thus collected and reduced into a ■ certain form, should not l)e written, and it serves to remind us of the pro- mise of God, when predicting the New Testammit through the Prophet, he said, Jer. 31, '33 : ' This is my covenant,' &c. Por the purpose of suggest- ing this passage, the .-Symbol is learned by hearing, nor k it written upon tables or upon any substance, but upon the heart." And Jerome says to -•the same effect : " The Symbol of our faith aiwl our hope, which was writ- .ten by the Apostles, not upon paper and with ink, but in the fles?i!y tables -of the heart, — hence the Greek Fathers froqijcntly call it ro fiadrifia.^' The delivery of this Symbol on the part of the church to persons before • baptism, corres])on(b'd with the return w hich they were required to make of it. When they had committed it to memory, they were required to rehearse it, in the first place to their catechets, and afterwards to acknowledge it pub- licly before the whole congregation, and especially at Baptism, to answer verbally from the Syndjol the questions fwit to them vpen the particular -articles, of which the quotation from Cyj)rian given above, and marny others from the Fathers, are abundant evidence, and likewif^e a^ccordin^ to w-hat Tertullian says in his treatise concerning the origin of baptismal rites: "After ■ this, let us be immersed tin-ee times, making a greater niunber ■(£ answers [omplius alifjuid resiiondfnfrs] than the Lord has pointed out in the Gospel." And thus perpetually the knowledj^p of the Symbol and of the Lord's f'rayer was the least of that which the church required of those who wishe S^rabid- .\\e.:di;JI gi^■<^ iw IXTRODLXTIOX. 29 oanclii/ion, same ox:iur;lc.-s, from the admirable Lil)rary of the Symbol hy Ilaiui. 1. Tin- Romish form of I lie Symbol acconUns!; to RitJJlnus : "I believe ill (j!u(1 the Fatlier Almighty; ami in Jesus Christ, his only-begotten Sou, our Lor.l. Who was born of t!ie Holy Ghost, of the Virgin Rlary, crucified under Pontius Pilate, and buried ; on the third day he arose from the dead, Kscended into heaven, sits at the right hand of the Father ; from whence lie sh::ll come to judge the quick and the dead. And in the Holy Spirit, the holy church, the remission of sins, the resurrection of the body." "Z. Confession of the Faith hy Marcdius of Ancyra : "I believe in God Almighty, ami in Jesus Christ his only-begotten Son, our Lord, who was born of the Holy Giiost and of the Virgin Mary, who was crucified under J'ontius Pilate, and buried, and on the third day arose from the dead, as- cended into heaven, and sits at the right hand of the Father, from whence he will come to judge the quick and tiie dead ; and in the Holy Ghost, the holy church, the remission of sins, the resiirrectiou of the body, and life ^v/erlasting." \). A Greelc Formula, from a manuscript of the eighth century, according to Jacob Usher: "I believe in (xod the Father Almighty, and in Christ Jesus, his only-begotten Son, our Lord, who was born of" &c., — "and in ,the Holy Ghost, the holy [cliurch], the remission of sins, the resurrection .of the body. Amen." 4. .-1 Lalia Formula, from a manuscript of the seventh or eighth century, .according to the same auUiority. (The verbal errors must be set to the .account of transcriliers) : " I believe in God the Father Almighty, and in (y'hrist Jesus, his only-begotten Son, our Lord, who was born of the Holy Ghost and of the Virgin Mary, who was crucified under Pontius Pilate, and was buried ; on the third day he arose from the dead, ascended into hea- ven, sits at the right hand of the Father, from whence he will come to judge the quick and the dead. And in the Holy Ghost, the holy church, the remission of sins, and the resurrection of the body." .J. This Form, — abridged for the Liturgy, — is according to the Sacra- mentariun of Gelasius. llahn, ivith great reason, believes this form to be (he original one: "1 believe in God, the Father Almighty, and in Jesus Christ, his oiily-begotteu Son, our Lord, who was born and who suffered; and in the Holy Ghost, tiie holy church, the remission of sins, the resurrec- tion of the body." (J. Text transcribed from the Greek Psalter of pope Gregory, according to Usher: " I believe in God the Father Almighty, Maker of heaven and earth. And in Christ Jesus, his only-begotten Son, our Lord, who was conceived of the Holy Ghost, born of the V'irgiu Mary, suffered under Pon- tius Pilate, was crucified, died, and was buried, descended into hell, on the third day arose from the dead, ascended into heaven, sits at the right hand of (jod, the Father Almighty, from whence he shall come to judge the <|uicl: and t!ie dead. 1 believe in the Holy Ghost, the holy catholic church, the communion of saints, the remission of sins, the resurrection of the body, and life everlasting. Amen." 7. Aquilenian Form of the Symbol, according to Rujjinus : '• I believe in (mmI tlie Father Almighty, invisible and impassive; and in Christ Jesus, his , Miilv-ber!;ott;'ii Son. on.- l.ord. v.lio \v:is Itorn of the Iloiv (Jliost. of the \'ir- ^ KLSTORICAL ^in Mary, was ci-ucifipd under Pontius Pihiie, and wns buried, (k'scciuletl into ludl, on the third day he arose from the dead, ayceuded into heaven, iiits at the rif^iit batid of the Father: from whence he shall coaie to judge the quick and the dead. And I believe in the Holy Ghost ; the holy churcii, tlie remission of sii>s, the reettrrection of the hody." 3. The Authority unit Sistuficancy of this Symhol. — That the church from the earliest times ascribed the highest importance and sigiiificaucy to the Apostolic Symbol, is iiicoiKtestable. A manifest proof of this is, its i-areful concealment in the first centuries. And then the use which the church made of it as a general baptismal confession, at the communion ta- ble, and generally in divine serr/sce ; but more especially the fact, that she jnade it an integral part of the Catechism, for tite instruction of the pro- gressive Christiaa. Nor it its importance any Icqs in our own times; since we make not only the same use of it, l)iit have to observe it, since the Re- formation, as a bond by v/hicii the separate churches are held to- gether. Though we should hope and strive for a nnioE founded upon the efficacy of this Symbol, as Calixtus, Latermau, Dreyer, and others wish to see, it is sufficiently discussed in those critical controversies^ and with reason de- nied. It is true indeed, that "if not all the articles of faith are contained in it, with formal and definite distinction," still they caa all be deduced from it, implicitly, virtually, and by an easy inference, as a necessary conse- quence; and it shows us the history of the Christina system of doctrine, how soon the church saw it necessary to establish the Apostolic creed by statements more extensive and definite. And tlie fact too, that heretics themselves employed this Synibol as a baptismal confession, and drew from it the same interrogatories as the orthodox churcli, which they put to those about to be baptized, proves incontestablj', that it is not sufficient to secure the union and purity of the faith of the church in her temporal relations. 15 ut this double import of this Symbol ever continues to be at once a bond of union to the v,hole Christian church, and the rudiments out of vrhLch the other Symbols are formed ; and if in our days, fallen as it seems in -utter confu- sion, so ill-founded an opposition has arisen against the authority and use of this Symbol in the church, we may deplore the new symptoms of dis- ease, in the unbounded strifes and efforts of visionary minds^ and only from the remarkable and complete confusion of ideas wliich is prevalent iu this generation, can we explain the claim, the presumption, to withdraw from this comprehensive testiBMsmy of truth, which aloae is the original and infallible Christian evidence, and the claim at the same time to be a Chris- tian and a member of the Christian church, yes, even a prominent one. We may here, however, introduce the worils of Ircneus, from his work writtea in opposition to the heretics : " The church has employed the same pro- clamation, and the same faith; although that church is dispei-sed into aK parts of the Avorld, it watches with the same vigilance as if it occupied but one house, and preserves the same uniformity of faith, as if it had but one goul and one heart, proclaiming these truths, teaching, and imparting iw- i»truction. as if it Avere collected and fr;imcd into one hodv." INTKODOJCTION. ^1 B. — The N'tcene Symbol. first general clmrch-council, liold at Nice iu liithynia, Avhere 'HH bishops of Europe, Asia, ajwl Africa, assembled iu obedience to the summons of Con- stautine the Great, in order to restore the peace of the church, agitated by the heresy of Arius. Here the necessity iuimediately presented itself, of securing the elements of Christian faith, contained in the Apostolic Symbol, by a new Form of doctrine unanimously agreed ujjon, and calculated to adjust impending controversies, and in addition to this, of determinLug, with due care and accuracy, the meaning of some passages iu the Apostolic Symbol, under the color of which Arius might insinuate his false opinions. For Arius did not refuse to acknowledge the Apostolic Synd)ol with the rest of the church, but always understood it in a sense widely different from tiiat of the orthodox church. Herein it was necessary to resist him, and herein we are to seek for the diifcrence between the Nicene and the Apos- tolic creeds. This Confession of Faitli afiopted by the synotl at Ni«o. was afterwards repeated by the second ecumenical council held at Coastantinople in 381 ; and in proportion to relative passages which this church-council had intro- duced, it was increased by additions directed against the heresies which had arisen since the council at N.»ce. In the form which it now assumedr it obtained universal influence in the church, and, accordingly, it might witli propriety be distinguished by the appellation, the Nicene-Constantinopolitan Symbol. The following indJ.vjduals are mentioned as authors of the Nicene Form: 1. Hosius, bishop of Corduha, who sat as president of the council, aud of whom, according to Athanas, the Arians, Ursacius and Valens say to Con- <5tantius : " This man also constructed the creed at Nice ;" by which it is to be understood, not that be composed it, but that he made a verbal de- livery of the faith iu the name of the Synod. 2, Eusebius, bishop of Ca;sarea, one of the most learned members of the Syiiod, entertaining the opinion, however, that the doctrine of Arius was not in opposition to the faith of the church. Jx Hermogenes, concerning whom Basil the Great says iu a letter: "The beloved Hermogenes, who wrote our great and ac- curate creed iu the illustrious council." 4. Athanasius, at that time dea- con. .5. Macarius, l)ishop of Jerusalem, concerning whom Josephus, the I'igyptian, says: "The emperor ordered tJie creed vv'hich the bishop of .lerusalem had written to him, to be read in the synorobation, ths only one containing the additional word o/iooi5to<, which was inserted at the request of the emperor, as Eusebius himself informs u.')l, it is necessary to examine the original tevt of l)()tli the Nicene and tlic Constautiuopolitan Symbol, and to bring under one vi;us Cin-ist, the Son of God, only-begotten of the Father, of equal power v.ith the Fa- ther, God of God, light of light, very God of very God, begotten, not made, of like nature with the Father, and by him all things were made which an; in heayeu and in the earth ; who for us mortals, and for oiu- salvation, came down, and took upon hiaiseif human ilesh, and became man, suffered, asid arose the third day, ascended into heaven, and will come to judge the (juick and the dead. And W"e believe in the Holy Ghost. And let the catholic church anathematize those who say that there was a time when tiie Soit of God was not, — that before he Avas begotten, he did not exist, — and tliat he came from non-existeuce into being ; or those wiio say -that he is of a different substance or property, or that he was created, produced, or that ^ he is a different being." (^ h.) The Constantinopolilan Symhol : "We be'aeve in one God, the Father Almighty, Maker of heaven and earth, and of all things visible and invisible ; and in one Lord, Jesus Christ, the only-begotten Son of God, who Avas begotten of the Father from all eternity, light of light, very God of very God, begotten, not made, of like nature with the Father, by whom all things were made ; who for us mortals, and for our salvation, came down from heaven, and entered into flesh, from the Holy Ghost and the Virgin Mary, became man, and was crucified for us under Pontius Pilate, and suffered, and was buried, and rose on the third day according to the Scrip- tures, ascended into heaven, and sat down at the right hand of the Father, and shall come tsgain in his glory to judge the quick and the dead, and of his kingdom there shall be no end. And we believe in the H0I5' Ghost, the Lord, the Giver of life, who proceedcth from the Father, who with the Father and the Son is adored and glorified, who is spoken of by the Pro- phets. We believe in one holy, catholic, Apostolic church. We confes.>i one baptism for the remission of sins; we believe the resurrection of the dead, and a life everlasting to come. Amen." If both these Forms be compared with the Apostolic Symbol, and with each other, it will be perceived that the former sufficiently agrees with the latter, that there is no variation, but merely an extension, rendere support of the opinion .that Athanasius was the author, are found much later, not before the eighth century, and there is. always a doubt attending . even these testimonies. It was first particularly acknowledged about the year 12'33, when pope Gregory IX. sent it along Avith his legates despatched to Constantinople, for tlie purpose of making an effort for a union with the Greeks, as a groundwork for their negotiations. 5. Neither Cyril of Alex- andria, nor Leo the Great, nor the council at Ephesus or at Chalcedon, make mention of Nestorius or Eutychis, to Avhom this Symbol has particu-' lar reference. 6. Gregory of Nazianzen, and other biographers of Athan- asius, do not mention him as the author of this Symbol. 7. This Symbol' appears frequently in connection w^ith more supposititious writings of Vig- ilius of Tapsus, ascribed to Athanasiu^w The internal evidences are th'c^ foUoAving: — 1. The style and arrangement forcibly prove that this Symbol Avas originally composed in Latin, a language Avhich Athanasius, according' to his own declaration, did not understand. 2. Veri)al expressions, Avhicli' ■ were peculiar to Athanasius, as 0;itooi;5to;,^-that shihhohth of the orthodo'xs: church in the fourth century, — do not appear in this Symbol ; Avhile on the contrary, expressions Avhicli took their origin later, from the contest against the heresies of Nestorius and Eutychis, and Avhich came into vogue through the council at Chalcedon, such as the Avord persona, vworyta^c^, .Avhieh Athanasius and those of his time had avoided as tinctured Avith Sabcllianc- ism, do appear. The Avords et filio, even if the doctrine, that the Hofy Ghost proceeds from the Son also, was at no time held in doubt by the church, remind us of the fact, that this addiHon to the Nicene-Constanti- - nopolitan Symbol belongs to a later period. From the Avant of a more precise statement of facis, it could not fail but ;^,.- great variety of conjectures must arise about the probnble author of this Sym- bol. It has been ascribed to Athanasius, who Avas bishop of Spire, about the year (542; to Ililarius of Poictiers, 354; to pope Anastasius I., '19S; to Afiastasius the Sinaite, finally patriarch of Alexandria, 59*J; to Anastasius, the librarian, 870 ; to Eusebius of Vercelli, 354. ■ The most general sutFrajje, . hli>wc\ er,. has been given to Ililarius of Aries, abdut ibe year I'JI* ; lo S'itvr.- INTllODUCTIOX. ^ .-vntius of Leriii.-434 ; to W'lnuUius Forliiiiiitus, oG.) ; ;uul especially to Vig- iliuH, bishop of Tujisu.s, who, eus iil)ovc rciuarkeil, |>iii)iishecl s(;veral more treatises, and among them our Symhol also, under tlie name of Athanasius. The resemblance of style, and liis participation in the controversy of the Arians, the Nestoriaiis, and the Eutycliians, should strongly incline us to this opinion. It is an opinion of Giesel worthy of remark, that the origii of this Symbol must be sought for in Spain, w here several councils of Tolc- tlo, beginning with the plan of it, expanded the Nicene Confession of Faith, especially as to the articles concerning the Trinity and the Incarnation of Christ, into the modes of expression peculiar to the Athauasian creed ; and in several seuteuces, the former accords witii "this, without being, however, dependent upon it. According to these forms, this Symbol seems to have been framed in Spain during the seventh or eighth century, and towards ahe end of the eightli, to have been conveyed to France. And the old ap- pellation,— Creed of Athanasius, — which, at a l^ter period was misunder- stood, as being applied to it from Athanasius, must be referred to Spain. For the catholic faith could have been originally distinguished as the creed of Athanasius, only by the Arians, in contradistinction to the creed of Arius, as their system was termed by their opponents; but the Arians in Spaiu for the greatest length of time stood opposed to the Athanasians. To'this, however, Kohier in his Sijmbols, urges the following objections, which at the same time give support to the opinion that this Symbol arose in France .in the fifth century : — 1. The oldest probable testimonies of Avitus of Vi- enna and Csesarius of Aries refer it-to the I'rench. 2. Venantius Fortuna- -tus wrote his commesitary in France. S. The Gallic church first adopted it, and it found general circulatiou, aiKl became a subject of general refer- ence by the Gallic bishops and' councils ; and still further its insertion in the GaUic Psalter, with which it .was disseminated in other countries. 4. The . oldest translation, as Avell as the nmst numerous and oldest manuscripts . appeared in France. 2. Its Niiture and Dfsis^n. — Since we know nothing with certainty either of the real author of this Symbol, or of tJ;e time of its composition, or of ,.the circumstances under which it a])peared, or which in all probability gave it existence, we can make only some very general remarks in reference to its design, or merely infer vV«liat that design was, from its nature. If there- fore we retain the same isxiperscription which this Symbol bears in oiu* Book of Concord, as well as m Lmther^s treatise on the Three Symbols, 'introduced as the Symbol of Athanasius, w ritten against the Arians, we dis- . cover nevertheless its design clearly expressed in the first and last sen- tences : "Whoever Avishes to be saved, above all things it is necessary to mnintain the catholic faith" and then : " This is the catholic f.iith." Sec. It thus teach«c) the faith of the catholic, that is, the universal orthodox church, and this, not so much in the form of a Confession, — as it does not begin with the usual expression, ''we believe," — but in short, compendious sentences, to which a i'urtlier explanation is afterwards added. The pointed force of these sentences, the perspicuity with. which they all explain the doctrine in reference to the Trinity and the relation of the three persons of the divine essence to each other, point always to the time in >vhich the catholic faith entered into an open warfare against all kinds of .^ijeresy. and detrrmiacd upon tlicir rejection : and therefore, the design of 3C> HISTORICAL this Symbol can he tlcsorihcd in no better way, tiiaa in the words of Lu- ther : "The other Symbol, that of St. Athaur.sius, is longer, and gives one article in fuller detail, on account of the Arians ; — namely, the article that Jesus Christ is the only Son of («od, and our Lord, to whom we cleave •with the faith with which we cleave to the Father, as the text reads in the first Symbol: 'I believe on God,' &.c., 'and on Christ,' &c. For if he were not the true God, he could not be honored with the same faith, equally with the Father. For this, Athanasius in his Symbol labors and contends, and it is truly the saving principle of the first SymI)ol." Indeed this in true; and if we could not jM'ove by any reference, that it was composed with this express design, yet it is the necessary extension, confirmation, and security for the Apostolic Symbol, though it discusses the three articles in the Form less diffusely than the Nicene Symbol. Its nature therefore proves it to be the catholic creed, the maintenance of which it declarea necessary ft»r oUr salvation. That by this the sufficiency of a mere histori- cal faith, or a merely external ecclesiastical orthodoxy, is in no wise maiu' taiued, — a reproach, which has been thrown upon this Symbol, — we have only to refer to the living and life-giving truths which it embodies. With equal justice we might utter the same reproach against many passa- ges of the holy Scriptures, which insist upon the necessity of faith. Should we feel inclined to blame this peculiarity of the Symbol, as being too ex- clusive, we must remember, that st is the duty and privilege of the cluirch to regard herself as the pillar and fortress of truth, exclusively against all heresies. The question here is, as it is in relation to every Symbol, not whether we shall give free scope to the inclination .aitnit' caprice of men, which the flesh seeks, but whether this Symbol will stand the test, if meas- ured with the rule of God's Word. 3. Its Auihorlty and Significancy. — Tlse Christian church has considered this Symbol a correct expression of her faith, and has arranged it in the third place among the ecumenical Symbols, a rank which its character and antiquity seemed to claim for it. And if the western churches exceeded the eastern in their estimation of this Symbol, it was in consetpience of tiiw very natural reason, that it had arisen in the midst of them, but in a short time afterwards, the eastern churches followed their example. It was gradually received into allftiis; distinct churches throughout the coun- try, and generally used in their public services. This assertion is made on the authority of Adelbert, bishop of Teroune : " The Syndiol in the sermon of St. Athanasius, whom the catholic church were accustomed to attend with the utmost reverence, and it commences thus, 'Whoever,'" $z.c. To the same effect, Albo, in his treatise on the " Sacred Harmony of the Church," declares that, "upon the evidence of Ilonorius, this Symbol -wras formerl3^sung every daj-, but noAV it is repeated on Sabltaths in a full at- tendance of the whole congregation, and the confession of our holy faith, on that day, is publicly celebrated." The council of Savaurense ordained, that this Symbol be sung only in the morning, because it was published at the time when the thick night and darkness of heresies and of errors, were universally exposed and dispelled. Therefore, on account of its use in the church, it was ordained tliat every member should commit it to memory. The Evangelical church received this Symbol among her confessional .writings, aa a,u evidence of her conformity with the ancient choirJa lii Cy.ejrf mTRODUCTION. 37 thing which helongs to the cathohc faith. But aUliough Ballerman aad other K Ornish writers charge Luther, Avith having ascrihed Uttle importance to the Atiiauasian Symbol, indeed to the whole doctrine of the Trinity, it as sufficient in reference to the latter charge, to refer to the numerous ser- jnons and other writings of Luther, Avhich furnish us witii abundant evi- -plv of LiitluT, May 1."). is gcuf.-nilv known : " I have read over the Cojb- IN'fftODUCTIOK. 3# fPMibh by Irtr. Pliilip ^Itlanchthon, and I am well jjlrascd «ith it. I can firtd nothing in it to improve or to change ; nor would such an attempt he- roine me : for, in this art, I cannot move along so .softlv and gracefully as he. We hope and pray that Christ our Lord may cause tiiis work to produce a train of great results. Amen." We remark, that in the writings of the elector the reference is to tho controverted articles, — "Articles concerning which there is some controver- 8y." Consequently to these was to be referred the draft l)y the theologians of Wittemhurg, and the second part of the Confession, " Artix^les concern- ing which there is dissension, and in which are related the ahuses which have been corrected," is the place where we iiave to seek this draft. But the seventeen articles, which Luther had completed in 1529, in Ids coutro-^ versy with Zwinglius at Marburg, lay the foundation frn- the first part of the Confession, or the Articles of Faith and Doctrine. These articles were al- tered, here and there, at 31arbuTg, and then laid before the second Suabiai* Convent, Oct. It!, 1529, ami adopted ; and they were very probably trans- mitted by the theologians at Wittemburg to th-e elector at Torgau, at the same time with their own draft, and another treatise on Faith and Works'. These three works, — the serenteen Suabian Articles, (or rather the Arti*- oles of Marburg,) the treatise on Faith and Works, and the draft of the Controverted Articles, — were laid before Mehnclithon at Augsburg, in order- to be arranged into one sysfem, for t!ie purfjose of being presented as a pub- lic Confession before the Emperor and his subjects. It is sufficiently Ivuown how- earnestly he took this work to heart, how deeply he pondered every word of it, being fully aware of its high importance. And indeed aH the Evangelical party had to gc* to work, with greater diligence, to ensure the success of their Confession-, f^M- the circumstances under which it would Have to be exhibited at Angsbiirg, gave to them only- a- stronger motive to be solicitous for the fntiire. Aeoordiug to the language of the Emperor's proclamation for a general <gelical estates of the empire, with those who had been sent from the imperial cities, had collected. Luther, who was under the ban of the imperial edict issued at Worms, had to remain behind at Coburg. But the famous theologians, whom the Evangelical princes were to bring with them, did not fail to at- tend. Along with Melauchthon was Justus Jonas, Dr. Urban Regius, Dr. Stephen Agricola, M. George Spalatin, M. John Agricola, or Eisleben, Andrew Osiander, John Brentius, John Rurer, Adam Weis, Martin Mog- lin. Dr. Schnepf, Dr. Ordinger, Dr. Henry Bock, and others. Among; the princely counsellors were particularly observed the Saxon chancellor* Briick and Bayer, and the margraves Vogler and Heller. Equally numer- ous with the Evangelical, were the Catholic princes and estates; and there was great reason for the remarks which Luther made in his letter to Cor- datus, on the sixth of July : "I am exceedingly gratified that I have lived to the present hour, in which Christ is proclaimed by his own confessors so illustrious, in so large an assembly, and in a pubhc Confession so very beautiful. And that Scripture is fulfilled, ' I Avill declare thy testimonies in the presence of kings,' and this will be fulfilled also which is spoken by one, who does not speak falsely : ' He who shall confess me before men, him will I confess before my Father, who is in heaven.' " When the diet had commenced, there were numerous difiiculties to bo encountered. On the evening of the arrival of the Emperor, he summoned the four princes of Saxony, Brandenburg, Luuebwrg, and Hesse, to a pri- vate audience, and he enjoined it upon them to forbid the theologians, who had attended them to Augsburg, to preach there. Here the Register of tlvo >nessengers of Nuremburg reports in reference to this matter, that the land- grave of Hesse spoke for the Evangelical party as well as he could, on the subject of preaching ; and when king Ferdinand, in the French language, pressed the subject in the presence ©f his royal majesty, the Emperor would pay no regard to his entreaties, and indeed manifested signs of indignation, intimating to them, through his brother the king, that he would persist in the injunction, and desiring them to understand what it was their iluty to do. Then George the margrave boldly declared, that before he would yield this doctrine, and the Word of God, the Emperor m?«st take ofl" his head ; and the princes for the present could obtain nothing more than a hearing, namely, to give the Emperor a further answer in reference to this matter on the next day, at the early hour of six. That the heroism of the margrave George, which acquired for him the honorable sirname of Con- fessor, made a favorable impression upon the Emperor, is obvious from the conciliating reply of the Em})eror, reported by others : " Lion prince ! head not ofl', head not oft'." But it came, however, only to this, that the Emperor finally forbade both parties to preach, and only granted occasional permis- sion to such ecclesiastics as those to whom he himself should have expressly granted the privilege. In the second place, it was an earnest desire of the Emperor, that the Evangelical princes should take part in the festival of Corpus Christ!, about to take place the following day; but this likewistr n>'ag so pertinaciously refused by the margrave George, tisat king I'Yrdinaud I.NTKUUUCTIO-V. 41 wept \vifli iiulij^iuiliuii. On llic otlier liaix!., lli'J lliniicror rcl'iiscd, e(iiially (leternHiied not to let the CoiitefHiiMi of tlic Evangelical party be read or de- livered to him at the general diet. For while the mendiers of tiu'; diet were convened in the forenoon of Satnrday, the twenty-fifth of June, and after an addrci^s of the Pope's le- gate iiv reference to the religious tliliiculties, and the movements of the Turk:", after hearing likewise a message from the Low Countries in tho east, praying for assistance against tho Turks, the princes of Saxony, Urandenljurg, Limehurg, and Hesse, who together Avith the imperial cities of iVurendtiu-g and Ueitlingen, iiad subscribed to this Confession on tho i-wenty-third, appeared with the instrument in their hands, and Dr. Uruck, in their name, entreated tlio Kinperor to permit it to be read aloud, it ap- peared as if this request, so jusl and reasonalde in itself, and of so much importance to the Evangelical parly, would never be granted. The Register above referred to, relates the interesting proceedings, in which the Confession of the J-vangelical party finally vanquished, through the assisfauce of God, in so perspicuous a manner, that avo cannot avoid quoting several remarkable passages here: "His majesty, after tho conference with the elector and princes, at first absolutely refused this request, and peremptorily required the Confession to be pre- sented to him ; ami w hen the princes who made the ap])lication, continue«l io agitate the matter, ol)serving that necessity imperiously required it, because ft greatly concerned themselves, tivc salvation of their souls, tlieir honor, and their reputation ; that they must also stand before his royal highness in a very disreputable light, and, in other respects, as they might credibly con- cdnde, as having suffered unbecoming doctrine and opinions to be dissemi- nated in his provinces; on account of this it would be necessary for their defence t(( he publicly heard, — his imperial majesty refused again, but the elector and the princes continued to press the matter, tlie third time, and with the greatest sul)mission, entreated him for God's sake to suffer the Confession to be read here pul)liely. For nothing had been written in it except what necessity demaniled, and no one was assailed with abuse. Then his imperial majesty caused them to be informed, a third time, that lie felt inclined to grant their retpicst, but as it had become late, it was his desire, that their electoral and princely graces would deliver the Confession to his imperial majesty, and that he would hear it at two o'clock in the afternoon, in the palace, in the presence of the elector, the j>rinces, and estates. *' On the other hand, the elector and princes caused it again to be inti- mated, that it was t!K;ir princij)al desire for his majesty and the estates to liear their Confession, with the further recpiest, were it not agreeable to him at this time, that he, at the a))pointed hour at which he had j)roposed to iiear them at the })alace, appear again at the council chand)er, and permit their manuscript to be read there, suffering them to retain it in order to re- view and correct it, as it had i)een drawn uj) in haste. His highness per- sisted in the determination of lieariii;; it a! the palace, but was willing to permit the elector ami ))rince.>> to reliun the manuscri})t till that hour; and to this the i)rinces had to submit. "At three in the afternoon, the Confession was subscribed by the elector of Saxony and the otiicr princes, and likewise by the represeiitalivcs of 6 42 ' HISTCaiCAL. Nurembnrg and Reitlingcn. It was first read from a Gcrrsan copy by tH^^ Saxon chancellor, in a clear and audible voice, so that all who attended might understand it, and then delivered in Latin and German to his impe ♦ rial majesty, in presence of the king, the elector, the princes, and estates assembled at the palace. Thereupon, his majesty, after some consultation' with the other electors and princes, caused it to be said by duke Frederick to the elector of Saxony and his attendants, that his imperial majesty had. heard the Confession, and because the due consideration of it would be te- dious, involving matters of the greatest importance, necessity required his majesty to reilect maturely upon it, and to take counsel; that his imperial majesty would do so : that he would examine it thoroughly as became his Christian character; in this determination he would persist, and that he would grant the aforenamed elector, and princes another hearing. This answer, and especially the gracious- audience which had been promised, drew from the elector and his attendants, the warmest expressions of grati- tude towards his majesty, the kin.g, the electors, princes, and estates, pledging their humble services and obligations in the most respectful terms. And they also promised, if his iniperial majesty should further direct, that they would submissively appear, and, by virtue of his majestic edict, faith- fully observe and peri'orm every d^ity, not only in reference to this matter, but. also in reference to all the business of the diet. "Afterwards his imperial majesty addressed the elector and princes in private, and entreated them to. keep the manuscript which had been read with ithemselves, and not have it. published ; and the.y promised to have this attended to." That which was aimed at from the first as an apology, became a confes- sion. In consequence of its apologetic design, Melauchthon had at first named it Apology; but it must be remarked that it ought to be muohirather called a Coafessitm. In the reports of the delegates of Nuremburgi-other appellations still appear : they 9^)eak of it as a Proposal or Propositioi>, and as the Saxon Abstract or Report. For it wasoriginally the intention, that each Evangelical estate of the empire should hand over their own written statement, but the margrave George advised that they should all unite in one general Confession* and they, received Melanchthon's Apology as such a Confession, which from that time on account of its great importance, and the place Avhere it was delivered, was called the Augsburg Confession. In later times, during the controversy with tiie Jesuits, it was distinguished by the name of the Evangelical Apple of the eye, (Prov. 7, 2,) in consequence of the high importance which the Evangelical church attributed tc it. And lastly it still remains to mention, that the Emperor himself took both copies of the Confession, which the chancellor Briick, after they had been read, wished to deliver to the imperial secretary, Alexander Schweiss; and he kept the Latin copy himself, and transferred the one in German to the elector of Mentz as chancellor of the empire, to be deposited in the archives of the government. In this manner the Latin copy of the Confession came into the archives at Brussels, whence the duke of Albo afterwards carried it with him to Spain. Our gratitude is due to the determinate resolutiomof the elector of Sax- ony, that the Confession was read in the German larrguage, %vhen th©- em- peror, not without design, wished .the Latin text to 'be read. For th'5' *ilec- IKTRODUCTIOii. "^ t v^or is said to have cried out, that they were on German ground, in a Ger- man land, and he hoped the Emperor would not reluse to hear the Germaa copy. At the same time the Evangelical party asserted, that the Latiu - copy had be»}u w ritten in so mueh haste, that it would be very difficult to read. 2. Its Natur£, its Cnmpositio/i, and Dcsiscn. — Tiie Confession of Augs- 1 hiirg, as we have already oi)servedr comprises the three manuscripts which had been consigned to 3IeIauchthon, for the purpose of being revised and formed into one system. From these three mauuseripts arose the two parts of the Confession, — the first of which, consisting^iof twenty-one articles, on • the Faith and thei Doctrines oflhe Evangelical party, and th& second, con- sisting of seven articles, on Abuses vwhich are there, corrected, are draw n up in a clear, artless, firm, and elegant style, wholiyin accordance with the Scriptures. On each of these articles Melanchthon solicited the opinions . of the rest of the theologians ; the Preface and Conclusion were added by , chancellor Bruck. It is said ti)at the Latin text, w ithout the preface, how - i ever, and the conclusion, and without the twentieth article, was finished some time before the German- copy, and ihat this text alone was sent to Luther. We find, indeed, in the Register «f the 14th of June, this remark: "The Saxon Abstract of the articles of Faith composed in German, is to be ascribed to the Nuremburg delegates, yet without a Preface or a'Gon- . elusion, and as Philip Melanchthon undertool; to revise h, he did nat>.wish to attach any Preface or Conclusion of his wvn to it in German, as he be- lieved that the Preface and^ Conclusion ought to be composed not oiily in the name of the elector, bni in that of all the Lutheran princes and estates; and w hile he made alterations in the articles in German, namely, where it ' is said in the Latin text that this or that was preached or maintained by the . Saxon electors, in the German he has left out Saxon electors, and substi^tuted •a general term, which is equally applicable Ao all the estates." But. this 'German copy, which the deJegates of NuremUurg sent home on the fifteenth, •whilst they could have alixady on the third of June transmitted the Latiu , copy, is complete ; and we have a German manuscript, in w^'iich the preface, the conclusion, and the twentieth article also, are wanting. Thus it appears .that the German text was. completed, soon after the completion of the Latin probably, but certainly after it. We believe indeed that we are able ; to adduce a more positive evidence, that both copies were transmitted to Luther at Coburg. On the sixteenth of May, according to the Register, " the delegates of Nuremburg asked of the Saxon chancellor, what his grace .desired to discuss at this diet in reference to subjects relating to religion? lie answ ered that it was in reference to a proposition ooncerning this Arti- . de, first sketched here at Augsburg, in order that it be written out in German and Latin, but that it was still unfMH.jhed, having been sent in orderlhat Luther miglit revise it; that in a few ut when other princes and estates had come with their theologians, with writings on the same subjects to the diet, and bad agreed to j)resent a gen- >ral Confession, and even this of Mclanchthon's, wbic!i we believe was com- _ pleted in the first week in June, then the several articles bad to be settled i~.\ a general council, and established iu repeated conferences. And hence C^ i-ays Melanchthon with great reason : '^ I have assumed nothing on my own authority, ea^h sentence and each article being discussed in ore Canons teach iii every vow," to "are exposed to the eyes of men ;" and in the article concerning the power of the church, a cousider- j'.ble addition appears, which, however, we still may notice in the oldest impression. From an examination of this manuscript, we can defend Forsteman against Weber, that the preface very probably was written at •the same time with this text. The ink is not faded more, and both the leaves upon which the preface is written belong to the w^hole fold of the |)aper, and to both sheets on which the other part of the controverted ar- ticle is written. G. The manuscript of Ilessia. It is the first mauhscript in the volume of records, containing numerous corrections, and agrees in general with the first Latin impression. 7. The Hanoverian manuscript, in the archives of Hanover, brought by duke Ernst of Luueburg from the diet, with a German manuscript. It is complete, yet almost illegible in consequence of the numerous corrections. 8. The manuscript of Nurem- burg, in the archives of Nuremburg, excepting the want of the antitheses in articles thirteenth and eighteenth, agrees with the quarto edition by Melanchthon, in 15:51. It lias apparently many corrections, and, a cir- cumstance of some importance, fiie names of seven princes subscribed, y. The manuscript of Weimar, in the public records of the (Jeneral History at Weimar. It is found in the records of the convent of Nanmburg, 1561, and was written at that time, as W^eber and Forsteman have proved. It Agrees with the quarto edition of Melanchthon of 1531, word for word, •though the antitheses in articles thirteen and eighteen are wanting. The French translation of the Augsburg Confession appears in the ar- ,osition between tlve two. 3. That of Hanover. This contained the Confession, ori}i,inalIy, nonly from the first to the nineteenth article, entirely correisponding with the foregoing, together with the Conclusion, and the Introduction to the controverted articles, and then, the Preface, together with the twentieth and twenty-first articles, was written, and the controverted articles were added, by a difTerent hand, and the necessary alterations in the first draft were introduced by the same hand, yet in so careless a manner, that the writer forgot to strike out the Conclusion to the articles of faith and the In- troduction to the controverted articles after the nineteenth article, but ad- ded to this Introdaction the twentieth and twenty-first articles which were wanting, and introduced the Conclusion and Iiitroduction again. 4. That of Hessia. It contains corrections from a liand, if not. contemporary in- deed, but little later. It is complete, and corresponds almost entirely Avitk that of Anspach. 5. That of Nuremberg, it exhibits numerous instances of conformity Avith those of Weimar, Anspa«h, and Hanover, more especi- ally, however, with the copy in the records of Mentz ; and contains the names of eight princes subscribed. 6. That of Munich, i« the public ar- chives of Munich. It shows a strict, correspondence with later manuscripts in their complete form. It frequently adds the text from the leading edition of MelanchthoD, and is remarkable on account of some peculiar readings, ending however, with the article concerning tbe Mass, m rthe words, filr undre Lthcndigtn und Todten. 7. That of Weimar. It is only a copy of a copy, agreeing mostly with the above manuscript. of Meatz; it contains readings, however, which occur in the oldest imj)ressians, and in the Editio Princtps. 8. That of ]Vordlingen, in the public archives of Nordlingen. It betrays deficiemcies Arliich characterize it as an incorrect transcript, and agrees in general witli the Augsburg manuscript, and the impression of Oberland. i*. That of Augsburg, in the library at Augsbwrg. It agrees with that of Nordliageia, and also w ith the copy of Oberland, and especial- ly with the last; so that it appears, both have originated from the same source. 10. The sacoad maniLsoript at Anspach. This is, iticontestably, a very important man.uscript. It agrees with that ki tiie public records at Mentz.; it exhibits corrections, however, in which the original readings are changed, and those inserted which occur in other manuscripts, and in the JEditio Fri7^ceps. These correctioi>s, with few exceptions, are iwritten by the same hand, and they may be a still greater evidence, that this manu- ecript was compared with the original copy, as it was used in the judi- cial transactions of the committee of the Evangelical and Roman Catholic parties, at the Diet. From the most positive evidence we can declare, that this very mauusciipt afibrds us the text of the Augsburg Confession, in a form which exhibits the highest degree of conformity with that which was delivered to the Emperor. The variations f^oip tJie original seem to con- sist mostly in difl'erences of orthography among the writers ; as to the text, no further variations appear. "With all propriety this manuscript may be used as a ground for a new edition of the Augsburg Confession." This is the opinion of Forsteman, which we cannot vouch for, without an actual inspection of the manuscript. 11. The third manuscript of Anspach. Weber calls this merely a transcript of the foregoing manuscript, by the eame hand, in Ayhjch his, corrections arc introduced into the text. Forste- INTRODUCTION- €7 Ttmn oppfOSe» this ; and we ran agree with him too, from our ov^tl conspari- 6011 of both manuscripts. If Forsleman is right, a^ \ve believe, this manu- script stands pre-eminent among them ail, and nothing should prevent us from declaring it a true ci)py of the original. 1^. The copy from the re- cords of Mentz, from which tiie text of the Book of Concord has been usually taken, because it w as long regarded as tlie original itself, although it is nothing but a copy, and, more than this, u defective one. Before we describe how this copy attained the unmeritetl lienor of fur- nishing the text for the Book of Concord, we must make some necessary remarks concerning the first publication of the Confession, because the his- tory of this, especially of the so-called Kdilio Variata, shows us why re- course Avas had, in tlie compilation of tlie Book of Concord, to a manuscript of the Confession, in preiereuce to Melanchthou's editions. As remarkeil above, the Enip«ror ordered the Evangelical party not to- publish the Confession, and these had promised to obey. But without the knowledge or consent of tiiese men, there appeared eveii during the diet» and immediately after the conclusion of it, seven ditierent editions, six ia German and one in Latin, and indeed, as was natural enough, without mentioniiig the place of publication or betraying the printer, the publisher^ i or the editor. They were all publisiied from one manuscript; the first four d^ German editions were published in the Swiss dialect; the filth in the dialect l \ of Lower Saxony; the sixth in the high German dialect. They dilfer but little from eacii other. The first four abound in typographical errors, the fifth, and more esi)ecially the sixth, JU'e more correct. The Latin publica- tion, in its peculiarities, appioaches the manuscript of Anspach, and ha& likewise numerous typographical errors, from which it is evident that the publisher knew very litile about Latin. The want of authenticity in these publications, caused Melanchthou, as he says himself, in his Latin preface, not indeed from the positive order of the elector, and yet not w ithout his previous knowledge, to issue a publica- tion of the Latin and (xerma,n text. This edition has the following title :. " Confession of Faith, exhibited to the invincible emperor, Charles Au- gustus, at the Diet of Augsburg, l.'joO; to which is added the Apology of the Confession, both in German and l^atin." And at the end, — "Printed by George Rhau, lo."{J." From this last date, we must not conclude, that this edition first appeared in J.>jil. L Because AJelanchthon says in the preface to his Kditio Princeps concerning tiiat first publication: "It was published two months before, by some speculating typographer." 2. Be cause the date, lo'Sl, is not applicable to the publication of the Confession, but to that of the Apology. 'Die Confession wa.s published, and in circu- lation, before tlie publication of tlie Aj)ology. -i. Because we learn from a letter of Pistorius, dated, jSidda, Ir'th of January, L5;lmrg^,: these copies I transmit to you, which I received of Dr. Bi iick, and whicU agree in every respect with the manuscript deUvered to hia imperial ma- jesty." This publication was designed to present both texts united in one copy, though they both at the same time can be separated in such a man- ner, that comparative forms of examples can be viewed at phjasure. Moro numerous editions of this text rapidly succeeded each other, the diversities of which are mentioned by Feuorlein, Kiederer, Weber, and Dr. Kaiser, i?% his invaluable Monography, supplementary to a critical literary history of the original copy of Melanchthon's Augsburg Confession and the Apology in Latin and German> Nuremburg, 1830. Concerning the formation of thirt^ text, Melanchthon says in the preface of his publication, "that he himself prepared it from a copy of great authenticity." Now if it is uncertain whether these w'ords have reference to the Latin only, or to the Latin and German both, it is still more uncertain, what amendments Melanchthon hadJ already proposed in this first publication, whether he proposed any, and ii>» what relation his text stands to that delivered to the Emperor. Both of these; very important inquiries it may be our duty in this j)lace to answer. .1. The words which we have quoted from the preface, have reference only to the Latin text; for of this translation Melanchthon had his draft no longer, which, in consequence of the great haste, in a very immature state was de- livered to the Emperor ; thus he must have used as a basis one of the copie.-? finished before the delivery. Indeed of the German text^ he still had the draft in his own hands. 2. In the Latin text Melanchthon made very little alteration, of which assertion the readings furnish abundant evidence, a,-?' well as the silence of the archbishop Lindanus, who, in his caluuDiious work on the discrepancies in the Concordia, 1583, reproaches the German text, and the later Latin publications, as being altered, but not the Latiir Editio Princeys ; and in reference to this matter, Lindanus was the best^ qualified to judge, for he had himself seen the Latin draft in the archive* of Brussels. The German text, however, was diligently revised by Me- lanchthon, and frequently changed, not only in words and in their location, but the twentieth, twenty-seventh, and twenty-eighth articles, were nearly entirely remodelled. Viewed apart from particular instances, of which we' shall speak hereafter, we are convinced tiiat our text in the Book of Con- cord approaches much nearer the original copy which was delivered to the Emperor, than does the Editio Princeps of Melanchthon. For, — 1. The best manuscripts, especially the second of Anspach, are favorable to our text, whilst all seem to be unfavorable to that of Melanchthon. 2. Jt can- not be admitted that not even owe of these manuscripts, not the third of Anspach itself, according to this text of Melanchthovi, if it were that deliv- ered to the Emperor, might have been corrected. 3. There was not a suf- ficient length' of time to write the draft of the Latin text in its puflty, nor to make such important extensions in the German text, wdiich would have rendered it necessary to transcribe tlic v,'hole of it. 4. Melancluhon him- .self says, that his counsellors had forbidden him to make any further alter- ations; that lie had improvements in readiness, which he was not suflere31, which was soon after succeeded by the stsll more altered octavo edition of \~i?,\ and 1538 in Latin, and then in German, 15.3.3 and 1536, excited no further atten- tion, since they only aflected the composition and tlie style, but by no means made any innovation upon the Lutheran doctrine. For, although VV'igand, with some plausibility, says in reference to the first octavo edi- tion : " Some time after, in the same year, another edition appeared in octavo form, which Melanchthon, without consulting others, began to change in several places, introducing injurious alterations as well as good," — ^yet we have a more certain evidence for the contrary, in the Apol- ogy for the Augsburg Confession : " In the first ten years, that is, from 1530 to 1540, no alteration appeared which could be regarded as serious in refer- ence to any real doctrines, or j)oints affecting our articles of faith." Me- lanchthon indeed, as the alterations themselves prove, was entirely and ex- clusively influenced by the desire to bring that Evangelical system of truth, so gloriously acknowledged at Augsburg, still nearer perfection, to defend it always with still greater zeal and energy, on which account it has come to pass, that at that time this Confession and Apology were always regard- ed as the general Confession, l.ut by no means as Symbolic Writings, in our sense of tliat term. But tht; matter assumed a different aspect, when in the year l54tt, a new Latin (juarto edition, by George Rhau, appeared, Rs^ which present."* the tenth article, — concerning the Lord's Supper, — in the ^ ^ follow ing words : " Respecting the Lord's Supper, they teach, that the \ "^^ body and blood of (.Iirist are represented witli bread and wine to those i ^iV who participate; in that sacrament ;" whereas in its original form it readr ^*^ | thus: "Respecting the Lord's Supper, they leach, that the true body and] "■ ^ ,» lilodd (if Clirisi arc truly present, ami are (listrii)uted to those who partici-l -^ i>;ite in the I.irrd's Siiiiim':-. iukI ilic le;irii;'(| likewise ■ipprnvc it." Tiiis al- ^ HTSTORICAL ttration was, in every sense, a deviation from the Lutiieruii dottriiie of tij6' Lord's Sup;)er, and an approach towards the Calvinistic doctrine, which' article, when so rendered, can be conveniently explained in accordance with his doctrine; as Calvin, in 1557, Avrites to M. Schelling : "I do not reject the Augsburg Confession, but I Aviiiingly and cheerfully would sub- scribe it with the explanaiion of the author himself." Rut that which the Calvinist would regard merely as an iuterpretPtion, elucidation, indeed, as it would naturally seem to him, an improvement, the Lutheran must view as a dangerous and unwarrantable perversion of his Confession nf^ f'aith : and, indeed, this is.evideut from lb& attack of Eck upon Melanch- thon at the colloquy at Worms, 1541, where the altered copy of 1540 was brought forward, and equally evident must it be from the further history of uhe Lutheran church. At thia-colloquy Melanchthon at last was obliged to discontinue his reference to the altered edition, and the elector, John Fred- erick of Saxony, declared, " that he was determined to disregard the new edition, and adhere only to the original." From this we may be assured,, that the elector could not sanction these alterations of the Confession ; be- sides the elector had b°fore this time taken umbrage at the frequent altera- tions made by RIelanchthon. For Luther, during the session of the Con- vention at Smnlcald, said to the princes who visited him in his illness : " After my death, dissensions Avill arise in the university of Wittemburg, and my doctrines will be altered." The elector took this so deeply to. heart, that immediately after the recovery of Luther, on the fifth of May he came to Wittemburg, and i:itimated to Luther and E'.'genhagen, through the chancellor Brilck, that he did not like to hear that Rleianchthon and Creuziger employed modes of expression, in the articles .of Justification and, Good ^Vorks, dilferent from those of Luther; that iUelanchthon indeed, in editing the Augsburg Confession, had taken upon himself the responsibility, without consuhing his friends, to alter several words, — a thing which he should not have done. " These alterations taking place now," said the elector in a prophetic spirit, "what will occur, Dr. Martin, when we both- close our eyes ? Our oldest prince is still a child, and our brother is yet young, and there is a great deficiency in competent men." Much less could, he call the variations good ; and indeed Briick had to speak in reference to this matter, with Melanchthon, at the request of the elector, and make him acquainted with that nobleman's dissatisfaction. In the General History of the Doctrines of the Protestants, by Weber and Planck, the evidences may be seen which have been employed to refute the foregoing assertions.. - But although both these allow, no weight to these assertions, and especial- ly W'lsh to make it appear, that Luther was aware of the alterations of Me- lanchthon, not viewing them simply with silence, but even sanctioniiii^ them, yet this would be an assertion against which many evidences can be adduced, i)i all respects claiming our attention. For the evidence of Wigand is worthy of remark, who says : " I heard from Georjre Rorarius, that Dr. Luther said to Melanchthon, — -'Philip ! Philip ! you are not doings right, in altering the Augustan Confession so often; tor it does not belong, to you. but to tiie church.' " And this was far from being a Flacian tale,, as Planck would represent it : indeed the theologians of Jena had made the assertion, at the colloquy in Altenburg, held in 1508, Avithout contradiction, by their opponjenl.s. . f^clneckcr an.d Chytraus, who at first had expressed^ INTKODUCTIO.V. 51 H ["iivoralile opiaicn or t!ie alterations of Meiantlitlion, signed tl.e report ad- dressed to the electors of Saxouy and Brandenburg, dated 31 arch 15, 1578, in which it is said, that the Augsburg Confession was altered, by the advice, consent, and recommeudatiou of the devout Dr. Luther, as the alteration was undertaken and accomplished during his life. This cannot be vindica- ted by the authority of any theologian ; for it is true that there were sever- fil still living, who could vouch that no alteration of the Augsburg Confes- *;ion, or of the Locorum Communiiun, met the r.pnrobation of Dr. Luther. And that this is tlie general view of the subject, is proved especially by the important declaration of the Reformed theologian, John G. Vossius, against Hugo Grotius, who asserts that the Belgic Confession might well be altered, because the same had been done w ith the Augsburg Confession. A'ossiue writes to him : " You say that the Augustan Confession has been changed, . I know not Avhether that is of any graat consequence, since it was altered by tlie private judgment of Melauchthon, but^ii^" I am not deceived, it was never altered by public authority. This one thing at least I know, that Melanchthou was frequently reproached liy Luther, for doing this withoiu seeking the counsel of others. I know also that the princes of Germany, who adhere to the Augustan Confession, acknowledge no other except that exhibited to Charles V. iu 1.5-30." It is true that no public declaration of •iLuther's upon this point has come down to us, but it is quite suffi- ^<;ieut for us to know what is said in the x\pology for the Augsburg Confes- sion, that Lutlier had by no means approved the interference of Melancii- thon, but to avoid offence he at first Iiad said nothing publicly respecting it, until finally he determined to write against it, when iu the name of the elector, he w as entreated by chancellor lirXlck : " Again to admonish Me-', lauchthon in a friendly manner, and if he would not listen then, to make^;^ all the efforts in his power, and, in the name of God, to do his utmost toi preserve the purity of our holy doctrines." But that Luther hesitated so much to act in o{)position to Melanchthou publicly, although he complained of him in letters te his friends, should not surprise us. If indeed he had so long regarded Melanchthou as a true and active co-laborer, to whom he him- self, to whom the church, owed so much gratitude, might he not hope to win him back by gentle and soothing admonitions, and dissuade him from these dangerous and pernicious innovations ! There is moreover, in the church, the edition of the Latin Confession of .1540, which w as particularly saiti to be altered, or called Variata, while the - earlier impressions, and the German copies, w ere uot included under this title, this copy having obtained at no time any considerable repute. At the time .when the Cryptocalvinists prevailed, it succeeded indeed in moving even i the princes opposed to it, at the Convention of Naumburg in l.>61, to a partial acknowledgment of the so-called f'ariata, as "this w^as somewhat more fully carried out in consequence of tl)e Papists, and given over and used in the religious discussions and di-sputes at Worms iu 1540, and at sev- eral other places." The Ediiio Princefjs, however, was the only one sub- scribed and sealed. No doubt the Evangelical party, at the Diet of Augs- burg in 1559, were distressed in consequence of these discrepancies, charged upon them by their opponents, and they proved, in their Protestation of May 1st, that they all unanimously persevered in maintaining the Confes- . KJon delivered in l.").'^0, aud acknowledfred exclusivolv in the Formula. ology was not accej)ted by the J^mperor, and as it was not published by the Evau- gclical party, it has cousequectly lost its original symbolic authority; and this authority the more copious work of Melanciat^hon received In full. But this did not first occur, as Baumgarten contends, by its reception into the Book of Concord, but it was brought forward, already in 1.532 at the conveutiou of Schweinfurt, by the Evangehcal party, as an acknowledgment of their faith ; and in 1537 at Smalcald, it was subscribed together with the Con- fession, nor Avas it less included in the Corporc Doctrintu, before the publi- cation of the Book of Concord. Concerning its Importance, the attacks of the adversaries furnish abu^ulant eviilencc ; for they must have deeply felt with how much force these clear, lucid, and elegant arguments, tho logical acuteness, tiie q^^iict serenity, as well as the warm benevolence with which this treatise was composed, would bear upon the trembling infirmity of their own doctrines. Even Cochlaus himself had to complain, "that the Apology was gratifying even to most of the members of the Romaa church, it was therefore necessary to prepare a brief confutation." Indeed so great and so universal was the impression made by this Apology, that ho could find no one who would print his confutation. That there maybe found some errors in matters of secondary importance, detracts nothing from its value. On the most essential point, namely, on doctrine, it is &j pure as the Confession itself, as a justific;Uion of which it was written. SQ -fllSTORICAt IV. Tnz Articles of Smalcaijd. 1. The Appellation and Orls'in. — These articles derive their uan>e from the Convention held at SmalcakI, in February, 1537, this being the sixth convention of the seven occasioned by the le;i;;ue of Smalcald, where these articles were laid before the theologiai>s collected there on the snmmcns of their rulers, and there they were subscribed by these theologians. Pope Paul III., in the year 1536, had proclaimed the gmieral and long desired council, to convene on the 23d of May, 1537, at Tdantua, and invited the Evangelical party to attend, through his legate, Peter Paul Vergeriua. The Evaiigelical party, however, entertained no great hopes as to the is- sue of such a council ; indeed it was their opinion, as Luther declared, th-Jt there was no need of a council on their part. Yet they Avished to keep themselves in readiness, if one should be held, to present their Confession i^^' as they had presented it before the Emperor and the Kssemltly at Augsburg. With this view the elector of Saxony gave instructions to Luther, on th« eleventh of December, 1536,'to prepare articles of faith, which could be made the grounds of deliberation at that council. Luther immediately drew up these articles, privately at Wittemburg,;!)?. accordance with ?he charge of the elector; rand ip the year 1530, at his request, laitl them before Agricola and Spalatin at Amsdorf, for their examination. By these men his manu- rV^ \ script was approved, and on the third of January, 1537, it was sent to the elector by Spalatin. There is .an Appendix attached to the Articles of Smalcald, which was ■composed also at the request of the elector, and indeed at the Convention itself. But although this injunction related to all the theologians present, and it is reasonable to suppose that all took part in editing the work, yet we know that Melanchthon took up the pen. and that he exclusively is to be .\ regarded as the author. For fee writes to Justus Jonas;; " I have been de- sired to -write something against the power of the Pope of Rome. I have «t^ritten it with a little more asperity tiian T am accustomed to use." Both of these writings, at the request of the princes, were subs^cribed bj' the theolo,gian« who were present at Smalcald. Yet we need not supjjose (that the subscriptiod w as completed l>y them all at the same time in public .convention ; but it seems much more probable, so far as it relates to the Ar- ticles of Smalcald, that they were subscriled by some ah'eady at Wittem- burg, by others on the way, to whom Spalatin presented a copy for sub- scription, and that many subscribed alter the conclusion of the Convention. The signature of Melanchthon is quite characteristic, and it has been used as a great objectiovi to him. Kcelner has undertaken .the justification of Me- Saiichthon, and, as it appears to us at least, has rendered it evident, that his .overture, which has been made the eubject of so much reproach, arcse from his unceasing efforts to secure a more desiriible position for the church in relation to the state. We must leave it witii our readers, to examine for themselves, this important explanation of Kcelner. We give here one from numerous other overtures made by Melanchthon, which we find in a letter of his to Camerarius : "I do earnestly wish that I were able, not indeed to establish the dominion, but to restore the administration of the Roman priests. For I see what kind of a church we are about to have, a clergy ,!mo8t iriregularly organized. I perceive that there will be a more in^olera- INTRODUCTION. gi ble tyranny liereiattT, than has ever yet appeared." How exactly did Me- lanchthou foresee the future condition of the church! Tim signatures were attached to the Appendix after its completion at Smalcald, from the 23d to the 2Gtli of February. For, on the 2'-id the rc- ;';^oi,una, catechets were more especially necessary tor the itnprovement of these caiecheiieal schools, and suitable books had to be prepared, as that by Gregory of Nyssia, — the 0 Xoyoj xatr^x^.'^'-'^^-'^i " /'^<'7"'f> '"*'' ''^''^ '^V Augustine, — de catechizavdis rudilnis, — a guide by which Augustine shows to the deacon Deogratias, how he iiad to manage catechumens who were men of business, learned individuals, grammarians, aud other persons already grown up and well edu- cated. These and oilier catechetical writings of the first century, necessa- rily were compelled to have reference always to the polemical objections of the Jews and pagans against the Christian system; but their contents as- sumed a dilVerent aspect, trom the time the church attained a secure posi- tion, the access of adults became less frequent, and the ba[)tism of children grew into general practice. The form of instruction gradually approached more and more oiu' form of instruction previous to confirmation ; but alas I with the cessation of opposition and through the burden of the task in gea- \ 64 HISTORICAL eral, the zeal of instructors was lost, instruction relapsed, and an outward',^ ceremonial service took the place of information and of a living faith. Great praise, however, is due to Charles ttie Great, who perceived the importance of religious instruction, and earnestly labored to promote its ex- tension. He and Lewis gave prescriptions for the catechetical instruction: of the people, in the common language of the Romans, as well as in the theological language of the church. In the eighth and ninth centuries, the first German- catechisms appeared, namely, those by Kero of Galie and Godfrey of Weiseuburg, and then again in the eleventh centm-y by Notker Labco. Ulric, bishop of Augsburg, made it the especial duty of the clergy to attend to the catechetical instruction of the people; and Otto of Ham- burg assigned forty days to the pagan applicants as a period of preparation^ for J3a])tism. On the whole, however, there appeared much less solicitude in regard to catechetical instruction in the dominant church, up to the time of the Reformation. Only the treatise of Gerson, de parvulis tralicndis ad Christum, and the treatise of the bishop of Chester, Reginald Peacock, can be named as elementary works on the Christian religion. But so much the more active were the sects which had seceded from the church, — the Albi- genses, Waldenses, and the followers of VVickliff and of Huss, — for they were well assured that their own existence, under the oppressions of th'edominant church, chiefly depended upon a radical instruction of the young. Luther was also aware of this. The Reformation would prosper then ^\ ^' only, when its interest was identical with that of the people, and this could "only take place when the people from their youth, under suitable instruc- tion, were initiated into the doctrines of the church, by a knowledge of the truth. Already in 1518 he published some works adapted with this view to the instruction of the people ; but these were treatises which we may very properly term his first catechisms, — •' Short forms of the Ten Com- mandments, of the Creed, and of the Lord's Prayer;" which were printed in that year five times, once in the following year, and still more frequently without any mention of the year and place. Other men followed his ex- ample ; and in 1525, Jonas and Agricola of Eisleben, by the instruction of the elector, undertook the preparation of a catechism. But all the catechisms which appeared in the early days of the Reforma- tion, could not retain the general esteem of the people ; they all had to yield to the catechism of Luther. Very early he had conceived the design of writing a catechism; for he says in the preface tot his work, entitled, Ger- man Mass and Order of divine service : " In the name of God, a plain', sim- ple, unadorned catechism is necessary, first of all in the German sepvibe.- But a catechism is a book of instruction, in which we may teach those hea- thens who wish to become Christians, what doctrines and duties they must believe, perform, allow, and understand. Hence those young people, who are to receive instruction, and who must learn the Creed before they are baptized, are called catechumens. And let no one think himself so wise a» o despise this amusement of children. When Christ wished to gain men, he himself had to become a man ; so if we expect to gain children, we must become children with them." But Luther readily perceived how absolutely necessary it was that he shonld undertake this work, when he assisted in the church visitation held in Saxony in 1527 and 1529. Of this he speaks himself in the beginning of the preface to his Smaller Catechism : ''The IXTRODl CTION. 65 deplorable moral \vrett:liL-iliies.i wliicli 1 rcceuily ^vltiieased, >vhcn I visited your parislias, has impelled me to publish this catechism, cirawu up in a very simple and brief form. Eternal God ! what distress did I behold ! — The people, especially those living in villages, and even curates for the most pait, pos.-iJss:ng so little knowledge oi' the Christian doctrine '■ Thua on both hands Luther observed delicieucies, — on the part of the people, tbo want of Cliristi..n knowledge, on the part of ministers, an unfitness for the pr()[)er per.or^n.iuee of their ollicial duties. Both of these deficiencies alTec- teJ hi;n to the heart; to both ]>arties assistance must be allbrded, and thus tho two cat^ichisms took their origin, wiiich aiibnl, to an extent as yet un- surpassed, ni)t only all that is necessary i'or a Christian to know, but to thj minister also excellent instfuctiuiis for a profitable use of tbcEe doc- trinal books. Though such be the origin ofbotli cateoriisms, it must not be supposed, however, that Luther comj)osed his i.arge Catechism, which he had com- menced already at the end of lo2ti, from the first as a manual for the teach- er; but according to his Shorter Preface, he designed this catechism " is a book of instruction fur children and illiterate persons," and he shows at the coa^'lusion, thj threefold division of the catechisui, v»hich was the usual practice among tlie ancients, — the Ten Commandments, the Creed, and the Loid's I'rayer, — where he says, that he would close with these three divi- sions; and these he arranges under the superscriptions, "the First Part,'' "Second Part," "Third Part;" and he then gives the article concerning Baptism and the Lord's Supper as an appendix. lu the tame manner he proceeds throughout in the explanation of the principal divisions : at the be;iinning of the part concerning Baptism, he sayg : "We have now com- pleted the tlirie principal divisions of the common Christian doctrine; in addition to these, we have still to speak of our tv,o sacraments," &c.; and in the conclusion he enters still further into tiie consideration of the design of the work lor the old and tiie young. With this the declaration of Luther, in his leiter of the 13th of janm.ry, 15^9. to Martin Gorlitz, exactly corres- ponds : " I am now engaged in preiniring a catechism for tlie uninstructed members of the churcli ;" where, there is no need of supposing, as seems to have btcii done up to the present tune, lliat he spoke in reference to the Sm;d er Ci;t.'chisni. Judging from the plan of the Larger Catechism, and from his own deciaratitn above referred to, Luther from the first had not the design of writing tuo caiechinis. But liis work expanded under his hand, and at the coin|)lefion of it, he knew that it would not be suitable, iu this Ibr.ai, lor the instiuction of the common people, of children, and the unlearned; and liencc he determined to prepare for these persons a small catjchism. In April, LjC9, the Larger Catechism was completed in the German language ; in Mr.y anil July a translation was executed by Loulcer and ObsoptEUs ; towards tiie end of summer the Smaller Catechism ap- peared, a Liitin translation of vihich v.as in circulation so early as iu Sep- tember. That the Smaller Catechism had not yet been thought of at the completion of the larger ou'n is provi-d beyond a doubt l)y the remarks of Obsop;T:u3 in the preface to his translation of the Larger Catechism, July 1 : "But to this we have added tlie two catechisms of John Brentius, of the church of ILill'. for ibey may serve ;j8 an a! strart or epitome of this ♦juf which i.« moro difu- ■." 0 66 HISTORICAL Whether, in the composition of his catechisniSf Lrither harf recourse to writings of the kind already existing, more especially those of the Bohemian Brethren, who had advanced further in this branch of ecclesiastical litera- ture, than the Romish church had at that time, is a question very difficult to decide. Augustine denies- this, asserting that this catechism appeared much later; but Kcelner with propriety reminds us that the Bohemian Brethren, already in 1523, had caused a catechism to be printed in German and Bohemian, and had likewise sent a Latin copy to Luther; and these are facte which he declares in a particular treatise. It is moreover worthy of obseiTation that their catechism contains, besides the three ancient divi- sions of the doctrines of the church, the doctrine also concerning the sacra- ments, and the table of family duties. And although Luther has adopted a similar arrangement for his Smaller (,'atechism, yet he has entirely re- modelled the whole text, so far as it was not taken from the Bible ; and with great justice, indeed, in addition to other epithets of distinction, with which his cotempomries and posterity have honored him, he seems richly entitled to that of " Father of Catechisms." It still remains for u» to refer to the appellations, under whish Luthei' caused his doctrinal works to appear. The smaller one he calls, " The? Enchiridion, or Small Catechism for the common curate and minis- ter;" The larg^er one be calls, "The German Catechism." The name catechism for sRch writings* as were calculated to subserve the instruction of the yoi«Tg,, was already in general currency. That term, however, was not applied to any works of Christian antiquity. To such writings was then applied the term xa-t-zj^^r^nti, from xaty;x!^<^, i'l the sense of "to sound into the ear of any one," that is, " to instruct by word of mouth," and then again, " to inform concerning something," " to teach about something, Acts 2L 24, especially in reference to religious truths;" iiswhich sense this- word soon afterwards «ame into general use m the church, Luke 1, 4; Rom. 2, 18 ; 1 Cor. 14, 1£>; Gal. 6, 6 ; and especially Acts 18, 25. Kcelner contends that the word catechism was first introduced by the Bohemian Brethren, who had named their catechetical writings Catechesis or Cate- chismus. In 1525, as above remarked, the elector of Saxony had ordered the composition of a catechism: and thus it appears that the word was at that time in general currency in our »ense. The first work, however, which appeared in Germany, under the name of Catec¥ism, was the catechism of Rurer and Althammer. An evidence of the great value which Luther and the church after him always attribwted to thes«' doctrinal treatises, is de- rived from the fact that the Catechism was popularly called " the Layman's Bible." 2. TViffV Nature — Format fan of the text — their Design. — The cate- chisms of the ancient church, as Luther found them, consisted of three principal divisions. These were, — L The Decalogue, so that instruction might be given, according to the arrangement of the Ten Commandments, concerning good works, and the cardinal virtues, and then, on the other hand, concerning the seven mortal sins. 2. The Creed, most frequently the Apostolic Symbol only, freqitently also, similar to the Weisenburg cate- chism, the Athanasiun creed, together with the hymn of saint Ambrose. 3. The Lord's Prayer, with an explanation, which was likewise taken out of the above mentioned calechiPTO- and partially retained by Luther. INTRODUCTION. 67 Tlke«e were the three divisions, which have descended from the Fathers down to the churches of the j)resentday. The catechism of the Bohemian IJretin-en had, besides these, the doctrines concerning the sacraments, and a tal)le of family duties. (Jonformahly with the uniform aim of his lahors, Luther has observed this arrangement of tiie ancient churcli. With this view, his Larger Cate- chism originally contained, — 1. The Short Preface; 2. The text of the Ten Commandments, of the Apostolic Symbol, and of the Lord's Prayer; to which was added, — 3. The words of the institution of Baptism and of the Lord's Supper; after the text, every time it is repeated, an explanation follows. The "Admonition to Confession" was not contained in the quarto Editio Princeps of l~y2i), yet, in the same year, it appeared in both octavo editions. The Larger Preface, together with the appendix concerning Con- fession, followed in the quarto edition of the next year, and thus to the present time, in all the following editions, the text remains principally the same. It is true, Luther made alterations here and there, in the words and expressions of his original text, but which, as we have intimated in a fore- going passage, were of no great consequence, especially as all the editions, from 1529 to L538, remaiued entirely the same, while, on the contrary, the edition of 1.538 exhibited considerable alterations. The text of the Editio Princeps was received into the Book of Concord, because it was inserted in the German and Latiu editions of the works of Luther. Hence, in the German Book of Concord, the "Admonition to Confession," together with a large division of the explanation of the Lord's Prayer, has been omitted. Latin translations of this catechism appeared very early, and first of all by Lonicer: "The Catechism of Luther, translated into Latin by John l^onicer, .Marburg, 1529." Lonicer w as professor of the Latin and Greek languages at 3Iarburg, and he dedicates his translation to Laticus Paulu« Rosellus of PaduM, who had desired him to |)repare a translation of the work of Luther. Soon after, a translation by Obsopceus appeared : "The ■Catechism of Dr. Martin Luther, the theologian, most worthy to be read, translated into Latin by Vincentius Obsopceus, w ith the addition of two catechisms by John Brentius, translated by the same hand, Hague, 1529." Obsopceus was summoned by prince George to Anspach, in order to in- struct the young in general literature, and he dedicated this translation to Albrecht, margrave of Brandenburg. This translation was published again and again in 1.536; and in the editions of Peter Brubach, it appears, so far as we are al)le to judge from a comparison of the editions accessible to us, — that, for instance, published by Brubach in 1.544 at Frankfort, — to be in a very complete and greatly improved form. It has been received into the Latin Book of C/oncord, though greatly altered by Selnecker, and not much to its advantage. We cannot describe the m-iginal |)]an of the Smaller Catechism, since the Editio Princeps of that catechism is no longer extant. Riederer des- cribes a copy, of 1529, which was found in the library of the university of Altdorf. This has the title, " Enchiriilion : the Small Catechism for the ^•ommon curate and preacher, enlarged and improved, by Martin Lu- ther, Wittendiurg." And at the end : "Printed at Wittemburg by Nickol Schirlenz. LVJO." After the title. folTows tiie ordinary preface, and after 68 HlsrOIlICAL this the five chief heads, each of which has a particular title covering one whole page, with the additional object every time expressed, " As it is most plainlj' to be taught by a father to his family." The text agrees with cufs, only the Commandments are given in a shorter form. For instance, the fourth commandment reads thus: "Thou shalt hor.or thy father and mo- ther." In the third chief head, concerning the Lord's Prayer, the Intro- duction is not inserted, and of the Conclusion we lind only the word Amen, v/ith the usual defmition. After the five divisions, succeed the morning and evening prayers, with tiie grace at meat, and likewise the table of family duties. After these follow the form of tlie marriage ceremony, and that of Baptism, and in conclusion, a brief form of C( nfessicu. in this copy there v/as added the German Litany, with the notes of some melodies, several prayers and religious collections. In the later editions, a form of Confession was inserted by Luther, be- fore the principal division of the Lord's Supper ; but we cannot say at what time, as, of the old editions of the Enchindion, we could procure only that published at Witfemhurg iu 15-39, a very beautiful but sc;irce edition, and tliis does not contain it. The fifth division, as v,e have it in the Eook of Concord, is not characterized iu this way by Luther, and still less by the superscription in our present catechisms, — " The w urds of tiie oliice of tlu keys," with the two following questions : " What are the words of the ofKce of the kej-s?" and '-' What does this imply ?" This section, from tiip year 15G4 on, v. as acciden- tally inserted between the division coneeraing Baptism and that concerning the Lord's Supper, especially in opposition to the Calviniats, v. ho sought ta expel the Confession and Absolution out of the church; and notvi'ithstand- ing this location of it, it Avas called the sixtli division. It is worthy of re- mark, that i\Iatthesius, in his sermon on the life of Luther, speaks of the sixth division of the Instructions for children, and places Absolution be- tween Baptism and the Lord's Supper, a proof that this arrangement was in vogue at that time, thirty-six years tifter ths' appearance of the Catechism. From whom this division iu its present form took its rise, has not j'ct been determined. It was ascribed at an early period to the first general superintendent of Pomcrania. John Knijistroy, because he hid this '■'sixth division of the Catechism, concerning confession and the keys cf the king- dom of heaven," in the year L5."4, before the synod of Grelfswald, fcr their approbation. But Mohnike. in his treatise concerning the sixth division of the Catechism, has shown that the text of Knipstroy reads entirely dittcrent from ours. As little is it to be siippojed that Brer.s. or I.u'Jier hiuiself, ;;.s it is believed, is the author of it ; but its origin it. to lie sought in the well known sermons at Nuremburg and Brandenburg on the critechism. The fifth sermon is entitled, •' A sermon on the office of the keys," and, after the citation of the passages from John 20, 22, -.3, it aslcs the q-.iestien : " How- are these words to be understood?' Then follows the answer: "I be- lieve,"— exactly as in our catechism. — "that what the called servant of Christ does, is the same as if Christ our blessed Lord himself had executed it." And Franke arrives at the same conclusion, who, so far as we know, v/as the first to investigate and determine the question. Later editions of the Catechism, have still another special appendix: " Some Christian questions v,ith their answers, for those who wish to ap- jiroacb the Sucrc^jent, drav.'a up in simple :.nu cxprc.:,sive ;crn;s, hy Dr- INTRODUCTION. 69 Martin Luther." This, however, has not been received into the Book of Concord. The form of the marriage ceremony and that of Baptism ivaa omitted in the general collecticu lor the L'ook ol Concord, and this was the cause of great oficnce to tlie theologians of Ilehnstadt and of Bmnswick. Chemnitz was also dissatisiied. Tiie omission, however, may be justified; for, — 1. Neither of tiiese is a writing of doctrine or of confession, but merely a book of ceremonies, and a liturgy. 2. The churches of ditleient countries should enjoy freedom in forms of ceremony. And, — 3. From what appears to be the character of the churches of Oberland, and those in the Palati- nate, which have not employed forms of exorcism in connection with the ceremony of Baptism ; and consequently they might take olTence at this form of Baptism, while in other lands different forms of marriage ceremony have been practised. In this view, the three civil electors agreed, that it was entirely immaterial whether these two books were added 1o the Book of Concord, or omitted. It is only necessary to remark here that Luther, already in 1528, h;id translated into German this little work on Baptism, from the common Latin Formula, rnd in li;24 or lc£G, had revised it, but at a later period, composed the additional book on the marriage ceremony. The Smaller Catechism, in tlie year l^^'Q, was translated into Latin at two different times ; once by some anonymous translator, ;;nd then again by Sauerman, with the knowledge and approbation of Luther. The first translation, which Riederer describes, is the more especially important be- cause it most probably was finished immediately after the first ini])ression of the Catechism, and presents that work in the original form, wliicli is now lost to us. It was given as the last part of the Prayer-book of Luther, and contains the usual preface, "Epistle to the curates and preachers;" after v.hich a very simple and brief explanation of the Catechism follows. In the first two divisions, however, it is not drawn up in questions and an- swers, but in such a manner, that tiie explanations can be derived immedi- ately from the expressions of the text. Of the Confession and the form of Absolution, nothing appears; the introduction of the fifth division reads somewhat dilTerently, and the morning and evening pr'ayers, and the prayers at table, with the table of family duties, appear. This translation, as a comparison of it with the description of Riederer proves, has been re- ceived in the Wittemhurg Latin edition of the works of Luther, with a very few alterations in the fourth division. And consequently we might have good reason to maintain, that the Catechism is contained in its original form in the Latin works of Luther. The translation of Sauerman has the title : "A small Catechism for small boys in school. Little boy, do not despise this httle book. It contains the chief precepts of the great God." This translation, with alterations however, has 'been received into the Book of Concord, and not, — as has been supposed up to the present time, — a trans- lation no longer existing, mr.de by Lonicer or by Justus Jonas. Other translations into Latin appeared as soon as this catechism began to be used in schools of learning. Besides, the Smaller Catechism of Luther has been translated into the Greek, Hebrew, Arabic, and Syriac languages, and afterwards into nearly all living languages. Already in the first years of its publication, it ap- peared in the different dialects of the German language. The editions which It underwent, are innumerable ; no other look, except the holy Scrip- ^0 HISTORICAL tures, enjoyed so great a circulation as this bible of the laity ; so that Mat- thesius, thirty-seven years after its appearance, cohUI Avrite: "Praise be to God ! more than a hundred thousand copies have been printed up to our time, and it has been introduced in every language in abundance, in every foreign land, and in all the Latin and German schools." After the remarks in section first, little more need be said in reference to the Design of both these catechisms of Luther. The excellent prefaces to them both, plainly point out this design. The Smaller Catechism may serve as a manual and book of instruction for the young, for domestics, and for those of ordinary attainments ; but the larger one will serve for the ma- turer Christian, and the minister himself. Though Luther had not this ob- ject in view in composing his Larger Catechism, yet his labor extended under his hand, as he afterwards perceived and declared himself: "The Smaller Catechism is the snbstance of this, condensed into a briefer form, showing what a Christian ought to know and believe in order to his own salvation ; but the larger one contains the explanations, the further proofs, and applications of these prmciples." 3. Their Authority and Importance. — Great and universal are the author- ity and importance of these two catecliisms for the prosperitj" of the Lu- theran church, not indeed merely from the unoppot;ed reception they have received among the Symbolic books of the church, but from the internal superioritj' of their contents over all other writings of a similar character. Their enemies have been forced to acknowledge this directly and indirect- ly. Exceedingly unpleasant were they to the Catholics, Philip of Spain and Ferdinand I., who published edicts against them ; yes, with no com- mon artifice did the Jesuits in Griitz collect, under the title : "The Smaller Catechism for the common curate and minister, enlarged and improv- ed, from Dr. Martin Luther's v.orks published at Wittemburg, 1587," — cer- tain references to the doctrines of the Romish church, which were found in the earlier writings of Luther, in order to bring; the genuine catechism into bad repute. With no less artifice diLiy Christ the Lord ))reserve this holy catechism with the Wittemburgian explanatifins, in oin* pulpits, in our schools, in the dwellings of ])ious fathers, ami in the hearts of their cliildreu, aiwl graciously secure it against every innovation. 72 HISTORICAL VII. The Formula of Co^coRD. 1. Its AiipeUatiun and Origin. — As the Formula of Concord is the latest Symbol in tlie Lutlieran church, so it has been the most violently opposed, — a circumstance which naturally resulted from its originating amidst the agi- tations and controversies of tlie church ; and indeed if we can form a cor- rect judgment of these controversies, we can at the same time have a proper conception of the Formula of Concord. Thus the nieufhers of the Lutheran church had many reasons, to form as close a union among themselves as possible after the death of Luther. And yet on the day of the meeting of Concord, in lo4G, after his deatk, every thing like harmony seemed to vanish from them. Indeed heretofore there were sectarians and individual teachers of error, as it could not be otherwise amidst that activity of spirit and that more unrestrained freedom of speech which arose with the Reformation. Yet the powerful spirit of the illustrious Luther held them down, and kept them under some restraint, either to perform their duties to the Christian community, or to separate themselves entirely from it. Eut the more the flame was smothered during his lifetime, the more fiercely it broke forth after his death. The unfortunate war of Smalcald so earnestly opposed by Luther, with all its painful consequences, and among these especially the Interim and the controversy about the sacraments, as well as the intrigues tf the Cryp- tocalvinists in Saxony, gave the chiel impulse to those agitations which af- terwards prevailed in the Lutheran church. Nor did they rest here ; but as in controversies jealousies arose Irom a bitterness of spirit, so the distrust of the theologians created controversies about matters of less imjjortance, which, excited to the highest degree of violence by presumption and obsti- nacy, increased the disquietude of the church. Now if it may be rendered evident, as the custom has uniformly been since the time of Planck, that the Lutheran theologians, in this instance, did not always observe a due de- gree of moderation, — indeed it was too much disregarded on both sides, — yet it'should not once be doubted, that they h«d good reasons to receive ■with suspicion every unusual form of expression in theological matters, and in consequence to apprehend in nricus results in reference to the church ; for they had to deal not only with public enemies, but with false friends (Matt. 10, 3fi) -, but especially as the contention did not proceed from the Lutheran church, according to her character, which is ever conservative and never ag- gressive, bu; from those who, by the most unwarrantable means, and by the most objectionable duplicity, — as by false repregentatious of the writings of Luther, — through a contemptible abuse of the confidence of their princes, were endeavoring to undermine the Lutheran system. The Lutherans never had recourse to such means; they never sought to employ such arti- fices in their arguments against the Confession of others. But the Lutheran church can boast not only of this, but also of an hon- orable effort, namely, to settle the contention in the proper manner, that is, by means proper to be employed by a church. From this effort, in the year lo'.iG, resulted the "Formula of Concord" at Wittemburg, and in 1574 the " Formnln. of Concord between the Swiss and Saxon churches" appeared ; the last of which became the foundation of cur '• F(>rmuln of Concord." INTKUDLCno.V. 73 Already before this I'diiiuilii eiime iaio exi^teiice, 2iuu.erou» efforts had been made for the restoration of eoneord : and therefore, in 155d the Diet of the eleetorate of Franklort, in li>ol tliat of the priiiee.s of Xauuihurg, and in loHH tlie ('oho(|tiy at Altenburg, Avere hehl. Things, Iniwevcr, Avere not brought to an adjustnient by tliese eflbrts ; oil the contrai-y they became in- finitely worse. This was especially the case between the electoral Saxou theologians and the ducal Saxon theologians. In Saxony, especially at Wittendiurg, the doctrine of the Cryptocalvinists prevailed; which the pu- pils anil friends of Melanchthon had spread over the whole country; in the jurisdiction of the duke, the doctrines of liiither were maintained, principal- ly by the theologians at Jena. The political relation of these contending parties, as it had arisen during the v«;ir of ^^inalcald, naturally contributed to prolong these dissensions. Augustus, the prince of Saxony, however, felt the necessity of re-establishing the peace of the church. And when .Tuhus, the duke of Brunswick, in concert with William, the lamigravs of Hesse- Cassel, sent Jacob Andrea, the proA'ost of Tubingen, an accomplished and experienced man, to him, he received hiin graciously, v.iu\ gave orders to the theologians at Wittemburg to hold a cOupultation with him in reference to the controverted jsoints, and to labor with assiduity for whatever might contribute to promote th(? security of Christian unity. Andrea had already in J. "508, drawn up a draft, consisting of five articles, for tin; purpose oi" restoring harmony in the church ; and. v.heu tlie consulta- tion at Wittemburg proved unavailing, in consequeace of the insincerity of the theologians vsho were tiiere, he laid it before a second convention of the theologians of Wittemburg and Leipsic at Dresden in 1570, but hero akso he failed to secure the acknowledgment of these men. In the same year, twenty-one theologians untler the jurisdiction of the elector 6f Saxony, of the duke of Brunswick, of the landgrave of Hesjse CVssel, of John the margrave of Kiistriu, of t!)e prince of Anhalt, ;ind of the citie"s of Lower Saxony, assembled at Zerbst, and united themselves under v.hat was called the }\uima Strveslana, that is, to tiie following effect, — that orily the Three Symbols, the Augsburg Cpnfessiou, and the Apology, together v.ith the wri- tings of Luther, but not thl- Corpus Bodririo' of Meianchthou, should prevail as a ride of doctrine. But here also the. ingenious artifice of the Philippists completely deceived the honesty of Andrea, who was even suspected of having formed a secret conspiracy nith tjiem, and was compelled to defend himself openly against tiie charge. Precisely such was'the'case too, hi re- ference to the learned Dr. N. Seluecker, through v.hom the duke of Bruns- wick charged the elector to watch the movements of the Wittemburgians, and he was sent bj- the elector, bearing the injunction to these, to furnish him with a plain and correct explanation, by vrhich every injurious misun- derstanding might be prevented or removed. Not oniy v^r!iieck'-r likcislsc (ii'clnrr-s, th;it ir uould l>e a shame-- INTRODUCTION'. 75 Jess fiction, should any one presume that the wise elector should have been induced by a few theologians, to take up the labor of restoring Christian concord. The importance of both these testimonies induces us to give the follow- ing genuine transcript. The passage Avritten by the elector reads thus.: '•Counsellors! beloved and faithful : experience shows, alas I wJiat good the schism among our theologians in our country and in other lands, is calcula- ted to produce ; and although we should have hoped that the Loj-d would in some way devise means by which the theologians might unite among themselves, yet it is abundantly apparent from the colloquy at Altenburg, what kind of a union they arrived at. And although every civil gov- ernment should conduct itself with caution and timidity, in attempting interferences with the perplexed minds of the theologians, yet I have fore- sight enough to perceive, as there is no Pope amongst us, that if govern- ment does not interpose, nothing better need be expected from this schism, but a greater amount of injury and disadvantage, which will entail a train of miseries upon our ])osterity. And though in reference to my «iui per- son, I have considered these matters again and again, so far as my luider- standing enabled me, yet no method has seemed to please me so wedl as tliat indicated to you; and although it was not in my ability to present it so fully as matters of such magnitude require, yet I hope that iny ex- pressions and my meaning in ithis memorial Avill be suflkiently.i*iulerstood by every one, and that every one will perceive that J seek jwthing farther than (t. unity of doctrine and of the theologians ; and may God grant us his gracious aid in effecting this ! Amen. It is, therefore, mj- earnest desire to you, that you speedily come to my assistance with your deliberations, have an eye to the harmony of doctrine and of the theologians, and do not suffer yourselves to be misled, because your instructor may not be considered correct in every respect : and on this account, look more to the honor of God than to that of departed men ; and I make no doubt, ihat, \\ ithout any sugges- tions of mine, you will know how to act with due diligence and deliberation, continuing to commimicate to me your views and determinations; this I ex- pect of you, and remain yours most graciously. Augsburg, November 21, 1575. Augustus the elector, to John of Bernstein, Thomas of Sebottendorf, Dr. Laurence Lindeman, and Dr. D. Peifer.'' The following memorial accompanied this communication : "Though I have revolved the subject in various aspects, it seems to me very difficult, indeed almost impossible, to effect and establish a union among us, w Uc acknowledge the Atigsburg Confession, beholding, as we do, that in the jurisdiction ofiiearly/'very lord, there is a distinct svstem of doctrines, which is called a Cordis 3-octrina:, composed and established ; in consequence i,..'," which, not only maay people are led astray, but the minds of tiu^ iheolu- gians are ejjibjttered against each other, so that they become every lt I llTI'. '' ruiticii(;it»'fl h\'>] i'l oir.ri"::; fjjr ('■ n<)'r!iv^ "u;:^ I'.S' i<";^ 76 HISTORICAL "Ami hcc.'uise I can entertniii no iiopey;, froiii past circumstances and experience, painful as it may be to mai^e the acknowledgment, that the theologians can be induced to feel reconciled, to be composed, or to hear the voice of reason calmly from one another, in any colloquy or any other conventioB, far less to frame a system of union among themselves, yet I have been thinking, whether it might not be the best way, that we, who acknowledge the Augsburg Confession, unite and compose ourselves in a friendly spirit ; that every kjrd name some theologians who are lovers of peace, to the number of three or four pei-sons, as well as an equal number of political counsellors, and appoint a day for them to assemble. Then let every lonl bring his Corpus Doctiinee with him, and deliver it over to the assembled theologians and civil counsellors, that they cause the Augsburg Confession to be their model, and try, and deliberate, and determine, how they may, by the grace of God, according to that Corpus Doctrirue, form a single Corpus t)octrinee out of all that may be presented, to which we may all make acknowledgment; let that book or Corpus Doctriiue be reprinted, aiid let every ecclesiastic in each dukedom be governed by it." {lis private counsellors could only sanction the proposition of the elector, and the)^ advised an early prosecution of this view, together with the theo- logians who accompanied them ; and thus a communication was sent to otlier Evangelical princes and lords, as the elector John George of Branden- burg, the landgrave William of Hesse Cassel, George Frederick, margrave of Brandenburg arid Anspach, and George Ernst, prince of Henneberg; and iy. February, 1576, a coiivention of twelve theologians was summoned at Lichtenburg, a caetle of the elector, near Pj-ettin on the Elbe, in order that their plans miglit th?re be proposed a«d diiscussed. There were three points whicli they proposed for their special reference and consideration. 1. That all reproacheti, all charges should be laid aside and forgotten, and that every controversial writing should be regarded as extinct and extermi- nated. 2. That the Corpus Doctrince of Melanchthon should no longer be forced upon the conscience as a ruk i;and Confession of Faith; but that the Prophetical and Apostolic writings only should maintain their authority without limitation or restrictions of any kind, and after these the three gen- eral Symbols, the original and unaltered Augsburg Confession, together with its Apology, Luther's Smaller and Larger Catechisms, and the Arti- cles of Smalcald, to which miglvt be added I^ither's Commentary on the Epistle to the Galatlans iu reference to the doctrine of justification. But all the books of the Cryptocalvinists, as the new Catechism of Wittemburg, the Book of GtuestloUs, the Stereomo, like the Consensus Drcsdensis. should 1)0 rejected. 3. I'inaily it was proposed that some disinterested theolo- gians,'a^ well as those foreiguers named i)y the landgrave William, as Dr. (^hytraus, br. Chemilitz, Dr. Jacob Andi^ea, and Dr. Marbach, undertake this woriv of reconciliation, perchance in the presence of the elector and othcr*princes, compare the articles of the Augsburg Conft\ssion again with eacli^other, erase or correct every discordant expression which had insinu- ated itself, though without any mention of names, and likewise to explain some things in a Christian manner, in order that the true, sincere servants of God,^sleeping in the Lord, nii;;lir not .be 'h ron^fully loaded with false a.ccusatlons. ,i j)oii tlii-; proposition, dclivcrcil lo the elerjor, probably or,i the seven- INTRODUCTION. 77 t«enth of Februarj-, he now took a further step. lie sent the Formula of Maulbrun and the Confession of Lower Saxony, to Dr. Jacob Andrea, for the purpose of receiviuo; Ids advice in reference to this matter, and when he advised that both treatises, the first of whicli Avas too siiort, the second loo long and inconvenient, (it must be remembered that the latter was com- piled by Andrea himself, and revised by Chemnitx and Ciiytraus,) be made the foundation of a new confession, and in this way to unite the advantages of both the former works, rejecting the imperfections of both ; on Sunday, Rogate, Maj' 1570, the general assembly Avas opened at the castle of Har- tenfels at Torgau. Twenty theologians were summoned to this colloquy, and eighteen actually appeared. Eleven of these,— Dr. Morlin, Dr. Crell, Dr. Selnecker, Dr. Harder, Daniel Griiser, Dr. Mirus, M. Lystheu, M. Jagcteufel, 31. Cornicalius, M. Schutz, and M. Glasser, had been at Tor- gau in 1574, and all were then present at Lichtenburg; the other seven, mostly foreigners, — Dr. Andrea JMusculus, Dr. Christopher Cornerus of Frankfort, Dr. Jacob Andrea of Tubingen, Dr. David Chytraus of Rostock, Dr. Martin Chemnitz of Brunswick, M. Casper Ileyderich, superintendent at Torgau, and John Zauger, coadjutor of Brunswick for the first time ap- peared at the summons of the elector. John Jeutsch, private secretary of the elector was also present. The Synod had the most fortunate result. Its members acted in every respect according to the opinion of Andrea ; and by the seventh of June 157G, they were able to deliver the fruits of their labors to the elector, who, in the same benevolent spirit which he had pre- viously manifested, — that he would Avillingly he subjected to the expense of a hundred thousand guilders or more, in order to restore the peace of the church, — even Avith as great joy, as heartfelt humility, wrote to Andrea : "Beloved lord aad doctor, — with sincerity of heart, I give thanks to God for his kindness, because Ife has graciously heard my humble prayer, and with his Holy Spirit has kindly assisted you in the settlement of two great Articles, as your letter informs me," — (in reference to Original sin and Freewill, Andrea had Avritten, namely, after these two points were elucidated and the sentiments of the Synod Avere taken on them,) — "bringing your deliberations to a happy conclusion; and 1 Avill not cease my prayer, Aveak and contemptible as it may appear before the eter- nal God, to carry this Avork on still farther, until all the difficulties of this Christian assembly be brought to a conclusion, grateful to us all. And may the Holy Trinity cherish and promote this great object ! Amen. And be you entreated ever to advance, as you now hr.ve been advancing, for the faithfulness of God will assuredly continue to stand by you. y\ugustus, the elector." This system of Dcctrinc drawn up at Torgau, the arrangement of which, in twelve articles, Avas afterAvards made a foundation for the Formula of Concord, had the title: "The Resolutions at Torgau, showing in Avhat manner and by what means, through the power of the Word of God, the rising dissensions betAveen the theoiog;ians of the Augsburg Confession, anay be settled and composed in Christian harmony, A. D. 1.j7G," and to this was prefixed the preface to the Formula of iManlbrun. So soon as the work was laid hefore.the elector, he examined it not only himself, but sent it to his private counsellors, and afterAvards to other Evangelical princeg aod .cstat<'s. Avith the request that tijey would alst) examine it carefully, and trS HISTOSICAI. return it to him witk their fo.rrftctioi)s and remarks. Dr. Martiu Cheraniti, •and especially Dr. Jacoh Andrea, wrote to others, who undertook different journeys on account of this matter ; for it w as an object of earnest sohcitude with the elector, to have this work examined with the utmost precision, and to have every sentence of it brought to as lii^h a degree of perfection as possible. After the opinions and critiijisnis of most of these men had been obtain- ed, the elector delivered them to three theologians, who have already been warned very frequentl}', — Cheumitz, Andrea, and Selnecker, — in order that they might .review and improve this Book of Turgau from the criticisms now before ihena. This duty they a-ccomplished for tl>e first time in March, 1577. at the .clwster of Kergen, iiear Magdeburg, and very probably in April of the same year, as some criticisms uj)on the w ork were still coming iin, they reviewed it again in a second conference ; but the final conclusion •of this review was ai last effected at a third and larger assembly in May of ithe same year, where Musculus, Coruerus, and Chytraus were engaged in addition to ithe three tkeologians mentioned above. For the purpose of obvi- ating the inconvenieau'e .complained of in consequence of the size of the Book of Torgau, an abstract from it, called the Epilomc. was made at the first convention ; and at present iu the title applied to ihe whole work, stiLi consisting of two j)arts, whifCJ! it retains in our ]iook of Concord, and whicJi was originally "A general, xdear, correct and final Repetition," instead of the first y. or.d was substituted the word "complete," because it was indicated that all meniliers of the Lutheran church would not adopt this book. There was still another convejition summoned by the electors of Saxony and of Brandenburg in 1578 at TangermOnde, with the view of profiting by tJie latest remarks and corrections ; but the decision was, to be careful that luo further alterations be made in tiie work. Other conventions were held with the Hessians at Langensalza, with the theologians of Anlialt at Herz- herg, and with the tiieologiaus of ,the elector at Smaicald ; but of these only the last proved of any consequence. Finally in January 1579, at the con- vention of Jiiterbock, a preface was composed by tlie reviewers of the Book of Torgau ; iu February at Bergen, especially after some remarks by the elector of the Palatinate, some alterations were made, and in June it was entirely concluded at Jiiterbock. Such was the origin of this treatise, which at first was called the Book of Concord, and afterwards, so far as wc can learn from Selnecker's Reci- tations, in the edition of Heidelberg of 1582 it was called the Formula of Concord. For Selnecker remarks, — that '• Some one, iu reference to the title of the book, intimates that 'Formula of Concord' may seem too os- tentatious." The latter appellation became the most generally current, as the former might easily have been confounded with "The Book of Concord," that is, the full collection of the Synibolic books, the Codex S^mbolicus of the Lutheran church. The appellation "Book of Bergen" was originally applied by the Lutheran theologians, iiut at a later period it was retained only by the opponents of the work of Ojucord, to whom " Formula of Concord" was very naturally a quite repulsive term. 2. Its Nature — Formation of the text — its Design. — The Formula of Concord is divided as to its contents into two parts, the "Epitome," and jhe "Full Declaration." ^acli of these two principal parts Iwss tv.elve ai- INTRODUCTION. TS tides, whicli are alike in hotli as to their ciiaraetcr, and only difTer from each other in form and expression ; wiiile tiie P^pitome, in strict conformity with its name, presents the articled in short sentences, and in sue!) a man- uer, that each in the first place represents the state of the controversy, in the second place enforces the allirmative arguments of the Christian church, and in the third place, the negative, or the antitheses, the false doctrines of tho opponents, follow. The "Full Declaration" does not contain this threefold arrangement of articles, but presents the arguments more copiously and in immediate connection; while at ihc same time the choice prece])ts of the holy ScrijjtHre, the quotations from the Fathers of the church, from the other Symbols, from the writings of Luther, and from other writings, are ad- ded. Besides the twelve articles, each division has an introduction, concern- ing the compendious form, hasis. standard, and rule of doctrine, by which aH doctrines are to be decided, and the errors which have arisen, are to be de- termined and explained in a pious manner; and in the Full Declaration, besides the preceding, there is a brief preface. lu the arrangement of the articles, reference w;is had to the Augsburg Confession; for it was the design of the Formula of Concord to furnish an explanation of the first Symbol of the Lutheran church, and to point out successfully the deviations of certain theologians from that Confession. But as the chief design of the authors and pyomoters of the work of Con- cord, as well as the most eiTectual defence of the j\ugustan System of doc- trine, was directed towards the settleiueutof controversies, and towards amild and gentle correction of existing errors, so all personal insinuations were to be avoided, and distinct reference was to be made only to the doctrinea, and not to the teachers of those doctrines. The Condemnation in the an- titheses, of false doctrine, to which so many violent objections had beea made, notwithstanding the full explanation given in tiie preface, — while to a similar condemnation in the Angslturg Confession and in other Svmbols, no objections had been ur^e the convention at Quedlinhurg, who say expressly, in their report to the electors of Saxony, of Pfalz, and of Brandenburg, that Dr. Luke Osi- anable of prevarication. The Epitome, even, when viewed in reference to the purity of its doctrine, is decidedly a model form for confes- sional writings ; while both the Ei)itonie and the Declaration deserve to be highly esteemed aaui diligently studied, not only by every theologian, but by every member of the church, susceptible of knouledjje. The most of those who have turned away full of apprehension at the very name of For- mula of Concord, have surely never read ft with attentioiv, nor compared' It with the holy Scriptures. Xor is the symbolic authority of this work less indubitable on external considerations ; for it is not as Planck loves to call it, — the performance of a triumvirate, — Andrea, Chemnitz, and S'eluccker, — excessively generous- and mild towards the confessions of others, but ungeinerons in the highest degree towards its own; but it is the work of a wise and pious prince, ac- qu'aiufed with tlie sorrows of Joseph from his own exp«rience of many long, years, the work of the elector Augustus of Saxony, wh>o was not led by eft*- theologians, as the old and new opponents of the Formala of Concord cwn^ tend, but who directed', under his own supervision, these men as well as his own counsellors, as his own letters show. It Avas not conceived and' written in secrecj', nor imposed upon tiie cbnnh by iiresponsible men, bunt it originated from the church herself, v.as examined by her legitimate or- gans, suiijected to public investigation, before its final (ronelusion. and fre- >]uc:Uly revised an ! iiniiroved, l>y rcfeiTnce tD t!ie critiy Andrea's allusion to the exercise oi tyranruj or Jotcc^ ho must be reg:irderl as alludin;^ to the use of strong €Tpressi(j}i.s, and is there no diirrrr^nce between these .' !n a word, all the accusations of llospinianus, l>;ila>ns, and others against the mode of •introdiiciiiK the I'nrimil;! of < 'oncord. (ilbrr ;mioinil t^i notliin;: of lm]>iirt;ii)<*(r. ■84 HISTORICAL or immediately vanish from the light of Truth. They refer indeed to various histories, and aj)peal to ihe evidence of "c/e(//6Ze" men, but they take very good care not to name them ; so that Ilutter and Selnecker oppose to their falsehoods only a simple denial. This question, moreover, is only of subor- dinate importance ; but all depends upon the enquiry;;, whether the doctrine of the Formula of Concord be in conformity with the l3cripturcs, and whether it exhibits the analogy of faith or aial ; the whole is alsc a contention about principles, which never can be decided by urging additional circumstances. That this instrument of Confession was not adopted in a full assembly .of the church, is certainly no disadvantage to its symbolic authority. For ,a.n overwhelming majority did acknowledge it ; three electors, twenty princes, twenty-four earls, four barons, thirty-eight imperial cities, and about eight thousand holding offices in churches and in schools, had sub- scribed so early as 1577. and 1578. In other provinces, in and out of Ger- many, it was adopted at a later period ; and tliose who refused to receive it, did so for reasons which by no means impaired its authority and conse- quence, but only served to cprroi)orate them. Its reception followed suc- cessively in the electorate of Saxony, of Pfalz, and of Brandenburg; iu the dukedom of Prussia, Witteuiburg, and Mecklenburg ; in the margravate of Kuhnbach, Baircuth. Ansjjach and Baden; iu Oberpfalz, Neuburg, and Sulzbach, the princedom of Brunswick and Luaeburg, in Thuringia, Co- burg, and Weimar; in Miimpelgard, in Magdeburg, 3Ieissen, Verder, and Quedlinburg; in the earldoms of Henneburg, Ottingen, Castell, Mansfeld, liauau, Hohenlohe, Barby, Gleichen, Oldenburg, Hoya, Ebcrstein, Lim- burg, Schonburg, Lowenstein, Reinstein, Stolberg, Schv.'arzburg, Leinin- gen, and others ; in the towns of Lubeck, Hamburg, Luneburg, Regensburg, Augsburg, Ulm, Biberach, Eziingen, Landau, liagenau, Rotheaburg, Gos- lar, Miihlhausen, Ileutlingen, Nordlingen, Ilalle, Memmingen, llildesheim, Hanover, (iottingen, Erlurt, Einbeck, Schweinfurt, Brunswick, Minister, Heilbronn, Lindau, Donauworth, Wimi)fen, Gingen, Bopfingen, Aaleu, Kauflxuiern, Kempten, Issny, Lcutkirk, Hameln, and Nordheim. To those countries which adopted the Formula of Concord, have su!)sequently been added liauenburg, of Saxony, since 1586; Sweden* at tlie Council of Upsal in 1393, asid the Diet of Stockholm in 1647; Holstein, since 104,7; Pomera- nia,, -since 1685 ; .aiid somewhat earlier Krain, KJirntheu, Steiermark, and Ungarn, at the Convention of Eperies in 1593, and of Leutschau in 1597. Its introduction into Denmark was forbidden upon pain of death, by Fred- erick 11; indeed the king is said to have thrown the co])y sent to liim by his sister, the electress Anna, iulo the fire; >Uli it obt;iined, at a later date^ a high authority in this country also, and was in reality used as a Symbol, though not publicly acknowledged. A portion of the theologians of Silesia were prevented from subscribing it through the powier of the secret Calvinists, especially those in the duke- ;dom of Liegnitz, Brieg, and Wohlau, likewise those in Hesse Cassel, Zwei- 33r(ick, Nassau, Benthaim, Tecklenburg, and Solras, besides the officers of the churches and schools iu the dukedoms of Cleve and Berg ; in the earl- ,;dom of Mark and Ravensberg; these in the princedom of Halberstadt, in 'Osnabriiok, Ortenburg, Austria, and at first in Bohemia, and some in Sile- jtsia and Lausitz, were prevented by their lioman Catholic liege-lords. ,Soane Lutheran princes and estates liid not adoj)t tlio Formula of Con- INTRODUCTION* '85 cord, partly because they were devoted to the tloctrmce of Calvin, — as llessia, (at first however, only Lower Ilessia, — the clergy of Upper Ilessia having declared in its favor ; the landgrave William was from the first en- tirely in favor with the work of Concord, and so likewise his brother Lewis, and especially his brother George,) Anhalt, Zweiltriick, Dantzic, partly from aUiexcessive attachment to Melanchthou and the Fariuta, from pohtical rea- sons, or from the reflections of their neighbors, especially from an ofTence conceived in consequence of not being at first invited to participate in the work of Concord, as Nuremburg, Magdeburg. Strasburg, Frankfort, Speyer, Worms, Bremen, most of whom, however, asserted that they coincided in doctrine with the Formula of Concord. Of the signers of this Formula, Julius, duke of Brunswick, changed his resolution, when he saw himself censured because he had bestowed on his sons church honors and prel)cnd8 under ihe Roman see ; and he was particularly alienaied from the For- mula of Concord, when the controversies of the theologians of Ilelmstadt occurred with those of Saxony ; while John Sigismund, elector of Branden- burg, adopted the Reformed Confession, and at the same time declared himself released from the Formula of Concord. But Casimir, as adminis- trator, had introduced the Reformed doctrine already in 1583, after the death of his brother, the elector, Lewis. From this exposition it is evident tliat the small number of Signatures, as well as the objections of adversaries, cannot impair, to any considerable extent, the symbolic authority of the Formula of Concord; and we can agree with Selnecker in his funeral sermon on the elector Augustus, where he says : " One thing is certain, that so long as we preserve, in our churches and schools, the Confession and explanation, contained in the Book of Concord, throughout this country and others, so long will the purity of the Word of God, or of doctrine, together with other blessings of God, continue among us without fanaticism ; but so soon as the pure Confession be in the least transgressed or violated, God, Avho has at last given us this great blessing, will withdraw it from us, and permit all kinds of difficulties and fanaticism to rush in upon us." VIIT. The Book of Concord. The Book of Concord is the collection of all the symbolic Confessions, the Creeds, and the Doctrines of the Lutheran church. They are — 1. The three ecumenical Symbols; 2. the unaltered Augsburg Confession; 3. the Apology; 4. the Articles of Sinalcald; .'). the Smaller, G. the Larger Cate- chism of Luther; and 7. the Formula of Concord. The publication of the. Book of Concord was commenced at the command of the elector of Saxo- ny, in L')78, under the direction of Dr. Jacol) Andrea, with whom Peter Ghiscr, the arciideacon, and Casper Fugcr the deacon of Krcuzkirk at Dresden, were associated as correctors. The issue of this work took place on the same day of the month, June 25tli, in 1580, as the delivery of the Augsburg Confession had in 1.530. This is to be understood of the (ierman text, and it is to be remarked ■particularly of this, that the copies of 1580, exhibit variations which prove ,»bat alterations were made, not only 'istf,r. December, 1847. MANDATE OF CHRISTIAN If. CHRISTIAN II., BY THK GRACE OF GoD, DuKK OK SaXOXY, ChIKF Marshal and Elector of the holy empire of Rome, Landgravk OF Thurixgia, Marquis of Misma, and Burgomaster of Magde- burg, &c. To the church dignitaries collectively and individually, to the Counts, Barons, and the whole order of Knighthood subject to our authority, and to that of the Bishops at Misnia, Naunihurg, and Merseburg ; to the Military Commanders and their subordinate officers ; but most especially to the super- intendents, the Pastors and Ministers of churches, our salutation and favor. Reverend, illustrious, brave, and venerable men, — faithful and devoted to us, — we have now for severid years been receiving information, that the churciies and schools of our provinces generally have been censured among dist;mt states, as if some change of Confession took place among them almost every seveu years. This intelligence was the more grievous, to us, the more closely we examined the subject, and Ave are now fully prepared to prove, that our most devout and w orthy ancestors, of pious and hallowed memory, had never changed their Confession, from the very ori- gin of the Reformation, after God, in this twilight of a declining world, had graciously kindled the light of Gospel truth, by the agency of his cho- sen instrument. Dr. Martin Luther, and had most kindly diffused it pure and uncojrupted from his indubitable Word ; but all the electors in order have persisted in the Confession, with that invincible (irmness which, in the year 1530, was manifested to the emperor Charles V., and to the whole Roman empire, — and they have spread it abroad with piou.s devotion ; some have even sustained many injuries, and incurred lieavy expenses, through their zeal in maintaining it; so that the glory which they have accjuired by their constancy in the true religion can, or ought to be, by no means impaired. At the same time we have discovered this also, — that there are certain false and deceitful men, who boast to their supreme government in term* very specious indeed, and even declare with oaths wickedly conceived, that they are devoted to the pure and unaltered Augsburg Confession, in oppo- sition to all corruptions and visionary oj)inions of the Calvinis-tic sects, as well as of others, who nevertheless have since been detected cherishing false doctrines and erroneous opinions about the sacraments, and endeavor- ing by means of their adherents to introduce privately their treacherouf* schemes and machinations, to disseminate and sjjread them abroad with all their (Miergies, without the knowledge of their own government regularly and divinely instituted. This class of men have iudeed excited riots sometimes and disseusiou» in tiic schools and churches of these territories, which always, however, through the grace of God, have been suppressed and ([uietod by the Chris- tian magistrate, as soon as he was infurnicd of the \\ icked movements of these night prowlers. 88' KTANDATE. Since tlieu God himself deeply jibhons men so inconstant and wavering,' men who are neither cold nor warm, and threatens them that he Avill cast them ont of his mouth, we immediately applied ourselves, on the commence- ment of our administration, to the duty of providing that all our counsellors, courtiers, chieftains, subordinates, and those exercising other functions, ob- eerve an oath administered under the sanction of rehgiou, and pledge their faith, that they will, by the assistance of God, resolutely persevere to the end of their lives with us in the first unaltered Augsburg Confession, as it was transcribed and declared in the year 1580, in the Christian Book of Concord, and carefully fortified against corruptions of every kind. We have undertaken this duty, having maturely deliberated and meditated upon' it in every aspect, with the obvious design, that the wicked attempts of these treacherous men, Avho circulate by their secret insinuations among distant states, so foul a reproach against our provinces, may by this salutary measm-e, with the assistance of God, be efifectually resisted. We know too (praise and glory be to God) that the illustrious noblemen' and rulers Sir John George, and Sir Augustus, dukes of Saxony, our highly esteemed brethren, agree in all tilings with us in this cause of religion, as- in others also. In order therefore that this pious and truly Christian work may be pre- served, even as under a shelter repaired, and may be perpetuated to coming posterity, and that no one may have reason to pretend, that occasion and op- portunity for reading this Symbolic Writing were denied him, we have taken care that the Formula of Concord, agreeing in every respect with the au- thentic copy, be printed and published in each language, in Latin and also in German, but in a smaller form, in order that it may be purchased at a lower price, as well as more conveniently circulated. And henceforth in our own name, and first in the guardian name of our' most beloved brethren, we devoutly enjoin it upon you individually and collectively, as above mentioned, that as you agreed with us in this matter in the last provincial assembly, so let each one still in his own capacity persist resolutely in that determination, for the pledge of his honor once given to us. And especially we enjoin upon our counsellors delegated to the duties of schools and churches, the doctors and professors of academies, the justices of ecclesiastical courts, upon all superintendents and their subordinates,, upon pastors and deacons, likewise upon rectors and fellows of the higb schools, and other principals of schools generally, together with our stipendi- aries and alumni, that they hold this book very dear to them, that they handle it by night and by day, that they meditate with due sincerity, that they col- lect their i)roofs from it, and that they do not promote any one to office, who has not approved this book, both by his subscription and by his fidelity pledged upon oath, and that they strive with all their energies, that nothing contrary throughout this famous electorate of ours, in schools and in church- es, be either taught publicly or introduced privately, as the mercy of Al- mighty (xod, our favor, and the health and security of his own life are dear to each. May ye act up to this agreement, which is consistent with your duty, and commensurate with your serious and constant affection towards us; and on our part we shall be most kindly disposed towards you. Given at Dresden, August 1, l(Jlj2. PREFACE TO THE BOOR OF CONCORD* To all who shall read these writings, Ave, who have subscribed our names, attached to the Confession of Augsburg,— the Electors, Princes, and Es- tates of tiie sacred Roman empire in Germany, according to the dignity and rank of each, — proclaim and present our good wishes, the friendship and salutation connected w ith our oiHce. Jt is a remarkable favor of God, the greatest and best of beings, that, in these later days, in this latter e cut off and removed. At last they investigated and proclaimed, with scrjujHilous accuracy, tiie contro- verted Articles which they hafl received, and in a special treatise, tliey pro- j)osed the way and method by which these ri.sing dissensions might be ju- diciously and piously re|)resse(l. Having been infornu'd of this pious resolution of the theologians, we do not only a])prov(> it, but in proj)ortion to the extent of our inlluence, and the oHice entrusted to us by heaven, we conceive oiu'selvcs bound to promote it. Accordingly in a (•()unuki" of Saxony. Elector, gg' PREFACE TO THE BOOK OF CONCORD. &c., summoned to Torgau, in tlie year ir)7(i, some of the most distinjijnishcd and least suspected theologians, highly cultivated and distinguished hy their eminent erudition. When these men had assembled, they conscientiously conferred among themselves concerning the controverted Articles, and the Edict of racificatiou of which we have spoken a little while ago. And first indeed, having offered up pious prayers to the great and beneficent God, and to his glory and praise,-^the vSpirit of the Lord assisting us with his grace,— .all those matters which seemed to relate to this deliberation, and Avhich seemed to be i-equired, were comprised, with remarkable diligence and care, in a certain treatise. That book Avas afterwards transmitted to some eminent men, professing the Confession of Augsburg,— the electors, the princes, and estates,~and it was requested that, having asscnibled the most eminent and learned theologians, they shoulil read it with anxious care and pious attention, should diligently examine it, and eml)ody in writ- ing their opinion and censures of it; and finally, that they should freely rep- resent to us the judgment of all and of each of them, and the reasons for it. When, therefore, we had received these critical remarks, we found many pious and useful suggestions anions: them, how that declaration of the pure Christian doctrine, might be fortifieil and defended by evidences from the holy Scriptures against all corruptions and distortions, lest perhaps in pro- cess of time, impious doctrines might lie concealed, under cover of this de- claration ; but by no means should the declaration of pure Truth be trans- mitted to posterity with a stain upon it. From these views, then, which had come to us extremely well digested, the Chrhtian Book of Concord, to which we have referred, has been composed, and that form was adopted in which it is now presented. Whereupon certain persons of our order, (for we all, as well as some others, for certain reasons which interposed at the time, were not able to do it.) took care to have this book distinctly recited article by article, to the theo- logians, collectively and individually, of our regions and jurisdictions, and to the ministers of churches and schools, and to have Ihtm aroused to a diligent and accurate consideration of those points of doctrine wiiicli are contained in it. When, therefore, they observed that the Declaration of the controverted Articles agreed, first indeed with the Word of God, and then with the Con- fession of Augsburg, with the greatest alacrity and an earnest attestation of their gratitude to God, they approved this Book of Concord, as expressing the pious and genuine sentiment of the Augsburg Confession ; they received jt voluntarilj', and having fully and deeply meditated and reflected upon the subject, they siibscribcd to it, and openly testified their assent, witli heart, and tongue, and hand. Wiierefore, that sacred Pacilicalion is called, and shall ever be, the unanimous and concordant Confession, not only of some few of our theologians, but of all and each of the ministers 'of the church and the teachers in our provinces and dominions. But because our conventions and those of our venerable predecessors, first at Frankfort on the Maine, and afterwards at Naumburg, uiidertaken with a pure intention, and comprised in our writings, not only failed to at- tain that object and reconciliation Avhicii were desired, but an excuse has been sought, even out of tliem, by some persons, for errors and false doc- trines,— \\hile, however, it never entered our minds, either to introduce, by PREFACE TO THE BOOK OF CONCORD. 93 this treatise of ouns, any new and false kind of doctrine, to recommend and estal)iisii it by disguises, or even in the least to depart from that Confession exhibited at Augsburg, in the year 15.30; but rather, that as many of us as were concerned in the transactions of iVaumburg, even then reserved it en- tirely to ourselves, and promised besides, that if, in process of time, any thing should be wanting in our Confession, or as often as necessity seemed to demand it, we would still further declare all our principles with fullness and integrity; — so, for this very reason, we have labored in this Boly religion and Chris^ ,tian faith, — how the opifliojjs a»d sentimpnts of conteudii)g parties on the subject of religion, might be mutijially eJvj)ressed, explained, and cotj^idered among themselves in your presence, with moderation, mildness, and i^ffec'- iion ; so that \yhat hd^ been coy^idci-ed or acknowledged by each party m its writiugSj beitjg abandoned or ^corrected, those opinions might be settled ^nd reduced to one plain standard of truth and Christian harnipny ; that one })urc and true religion bjeiyg cherished and preserved among us, we may bo able to live ia harmony aiwl concord in one Chriatiaij chureh, iu the same manner a^ we live and serve Mudejc' one Christ : and since we, the under- signed Elector and Princes, with others who have adhered to us, and other electors, prijices, and estates besides, were summoned to the ajjpoiuted diev, •we therefore have conje without delay to Augsburg, that we might obedi- ently observe your Majesty's order, and, we wish it to be said without boastingj have appeared here among the fir.st. Wlien, therefore, your Jmperial Majesty, a.moijg otJier tliingr,, ciuised it ti;> be proposed to the electors, princes, ayd otljer estates ot the empire, at the very comniejijcement of the Piet here at Augsbyrg, that the several estates, in conformity with your Imperial Edi^t, should prepare and submit ihejr opinions and sentiments iij the Gflrnjan aud Lajtiu lapguage, — having heJd a conswltatiou on Wednesday, we retjjiiicd our answer, that we on our pavt would present the arti^derf of ojjr Confession to your In((><^rial Majesty on tlie succeeding Eriday. I»i obedience to yonr Majesty'* dcMnsuui, we now tdfer in defence of our religion, tlie Confession ^td" our ariUerents and our- selves, the do.Ptrine of whiclj, drawn from tl;e holy h?cript, 108 ADDRESS TO CHARLES V. iug peaceably discussed the subjects of diflci-cuce amoug ourselves, to con- sult how the dissensions may be suppressed, througli the grace of God, and how one true, harmonious religion may be preserved ; tljat, as we all live and serve under one Christ, and ought to acknowledge one Christ, accord- ing to the tenor ofyour Majesty's Edict, all opinions likewise may be con- formed to the standard of tiivine truth, — an event which we implore from God in our most fervent supplications. But relative to the other electors, princes, and estates, as the opposite party, if tliis conference on the subject of religion, conducted after the man- ner in Avhich your Majesty Avisely required it to be, — by a, mutual exhibi- tion and deliberate comparison of written opinions among ourselves, — shall not conduce to a reconciliation, nor be attended with any other beneficial result, «v§ at least shall leave the clearest evidence, and your Imperial Ma- jesty, the electors, and estates of the empire, and all, — whoever are influ- enced by a pure love and zeal for religion, whoever may have heard thig discussion with an impartial spirit, — will not fail to perceive, and gladly ac- knowledge, from our Confession, that we have withheld no effort which jnight contribute to tlie restoration of Christian harmony, consistent with the will of God and the dictates of conscience. Your Imperial Majesty graciously intimated, not on a single occasion, but; frequently, to the electors, princes, and estates of the empire, and caused it to be publicly read and recited from a copy of your Majesty's Instructions, Avritten and communicated to them at the Diet of S;jeyer, held in the year 152G, that your Imi>e;-ial Majesty, for certain reasons ihen sj-'cclfied, was neither willing nor able to make any decision or determination as to these religious difficulties; but that your Majesty desired, as a matter of duty, to- use your best e?iertions with the Roman Pouiiff for convening a general council. The same likewise was more fully declared, a year ago, in the last public diet whicii was held at Speycr. At tl:at time your Imperial Majesty, through Ferdinand, liing of Bohemia and Hungary, our friend an4 gracious lord, and also through your Majesty's spsaker and commissaries, cause^ this to be declared among other things, that your Majesty had cou^ sidered the resolution of the dcj)uty, counsellors, and officers of the imperial government, and of those delegated by other estates, -tvho had assembled at Ratisiion, au'l that your Majesty deemed it expedient to convene a diet; and because the subjects then under negotiation between your Majesty and the Roman PoutitF, were near an amicable adjustment, your Majesty did not doui/t tiiat tlie Pope might be induced to convoke a general diet. Thus earnestly did your Majesty strive that the chief Pontiff above-mentioned might agree with your Majesty to assemble such a diet, to be convoked by a mjg;5lye, at au early period. In the event, therefore, that the dissension between the parties, shall not be settled in a fiiendly and affectionate m::a!!cr, we propose in all obedi- ence, tiir.t we appear before your Lnpcrial Majesty, abiind;iutly prepared, and plead oar cause in such a general, free, and Christian council, the con- vocation of V. hich has always been solicited with one consent, and voted for with unanimous voices, by the electors, princes, and estates of the em- pire, in all the imperial diets which have been held during your Majesty's reign. Long ago in a becoming manner and in legal form, have we chaU AUGSBURG CONFESSION. 109 lenged them to a general confcrcneo of this kind, and appcrilcd at the samo time to your Imperial Majesty, in this great and momentous cause. In this appeal to your Majesty for a general diet we continue to persist; nor do we intend nor are we able to abandon it, in this or any other ad- dress, unless the diiKcuIty between the parties, accordhjg to your Majesty's last Proclani;;tion, s'lall be settled, allayt-d, and adjusted to Christian har- mony. And here we solenmly and publicly attest the truth of this decla- ration. ARTICLES OF FAITH AND DOCTRINE. ARTICLE I. OF GOD. Our cLurches unanimously hold and teach, agreeably to the De- cree of the Council of Nice, that there is only one Divine Essence, which is called, and truly is, God ; but that there are three persons in this one Divine Essence, equally powerful, equally eternal, — God the Father, God the Son, God the Holy Ghost, — who are one Divine Pssence, eternal, incorporeal, indivisible, infinite in power, wisdom, and goodness, the Creator and Preserver of all things visible and invisible. And the word person is not intended to express a part or quality of another, but that which subsists of itself, precisely as jthe Fathers have employed this term on this subject. Every heresy opposed to this Article is therefore condemned : as that of the Manichaeans, who assume two principles, the one good, the other evil. Likewise the heresies of the Valentinians, Arians, Eunomians, Mahometans, and the like ; also that of the ancient and modern Samosatcnians, w4io a(hnit but one person, and sophistically (explain away these two, — the Word and the Holy Spirit, — assert- ing, that they must not be viewed as distinct persons, but that the Word signifies the oral word or voice, and that the Holy Ghost is the principle of motion in things.. article II. OF ORIGINAL SIN. We teach, that since the fall of Adam all men who are naturally engendered, are conceived and born in sin ; that is, that they all are from their mother's womb, full of evil desires and propensities, and can have by nature no true fear of God, no true faith in God ; and that this innate disease, or original sin, is truly sin, which brings all those imder the eternal wrath of Gptl, who arp not born agajn by Bap- tism and the Holy Spirit. \\{) AUGSBURG CONFESSION, Hence, wc coiulenin the Pt-lagians and others, who deny that ori' ginal coiruptioii is sin, whereby they assert, to the disparagement of the merits and sufferings of Christ, that piety is the result of our jiaturnl powers, ARTICLE III, OF THE SON OF GOD, It is (aught likewise, that God the Son hecame man, and was boiu oj' the hkssed Virgin Mary; and that the two natures, human find divine, inseparahly united in one person, are one Christ, who lis true G{»(i antl man, who w^^s really born, wdio truly suffered, was crucified, die(i, and was buried, that he might be a sacrifice, not only for original sin, hut also for all other sins, and might ajDpeasejthe, vyrath of Go(K "^ Flirther, that this same Christ descended into hell, ^^flud truly arose from the dead on the third day, ascended to heaven, ^' find Silts at the right hand of God, that he may perpetually reign over fill creatures, aijd govern thein, through the Holy Spirit sanctify, purify, strengthen, and console all those v.dio believe in him, and give unto them life and various gifts and blessinge, and protect and de^ fend them agiiinst the devil and the power of sin. Also, thot finally this same Christ will return visibly, to judge the living and the deadp ^c,, according to the Apostles' Creed, ARTICLE IV.— OF JUSTIFICATION. It \% taught further, tliat we cannot obtain righteousness and the forgiveness of sin before God by our own merits, works, and atone- mj3nt ; but that we obtain the remission of sins, and are justified he- fore God, by grace, for Christ's sake, through fliith, if we believe that Christ suffered for us, and that for his sake our sins are remit- ted unto us, and righteousness and eternal life are bestowed on lis. For, God regards this faith and imputes it as righteousness in his sight, as Paul ^ays, Rom, chap, 3 and 4, ^4~- ARTICLE V, OF THE MINISTRY, For the purpose of obtaining this faith, God has instituted the ministry, and given the Gospel and the Sacraments, through which, m means, he impprls the Holy Spirit, who in his own time ant! place, works fiith in those that hear the Gospel, which teaches that thi'O^igh the merits of Chrisf, and not through our own merits, wo liriVf n mercii'ul God, if we believe these things, Ms.. AfjGSBURti CONtESSIOff* 111 By this ate coiulemned tlie Anabaptists and oUieiSj who teach that we receive the Holy Spirit in consequence of ovir own prepflfa=' tion, our thoughts and works, without the external word of the Gosjieli ARTICLE VIj OF NEW OBEDIENCE* It is also taught, that such faith must bring forth good fruits and good works, and that we must do all manner of good works, because of God's requirement and command ; yet we must not put any con- fidence in these wOrks, as meriting favor in the sight of (iod : for we receive forgiveness of sins and justification through faith ill Christ, as Christ himself says, Luke 17, 10: " When ye shall have done all those things, say, we are unprofitable servants." Thus also the Fathers teach. For Ambrose says : " Thus it has been ordained of God, that whosoever believes in Christ shall be saved J not through works, but without merit through faith alone,- he htiS forgiveness of sins." ' v^-'/- ■ W ...... a4 2^^? ^y- ARTICLE VII. OF THE CHURCH.- <^'"^^'=- - ^ it is taught likewise, that one holy Christian church shall ever / ^ * ' continue to exist, which is the congregation of all believers,/ ut^'' among whom the Gospel is preached in its purity, and the holy sacra- ) C-^ t' ■^' ments are administered according to the Gospeh For this is suffi=^- cient for the true unity of the Christian church, that the Gospel \A preached therein, according to its ])ure intent and meaning, and that the sacraments are administered in conformity with the Word ol God. And for the true unity of the Christian church it is not neces- sary, that uniform ceremonies instituted by men, should be every where observed. As Paul says, Ephes. 4, 4, -5: "There is one^. Z.i.'t body, and one spirit, even as ye are called in one hope of your cnll^ — — — ** ing; one Lord, one faith, one Iraptism." / ARTICLE VIII. WHAT THE CHURCH IS; » A ^-.JFurther : although the Christian church is properly nothing "■ '^"* w- else thafr-Uie congregation of all believers and saints, yet, as in thi» ^ /'V>vU life there are many hypoe^i^tes and false Christians, — open sinners,^^ ^ M remaining even among the pious,— the sacraments, nevertheless, art? \ ': effectual, even if the preachers by whom they are adininislcrcd, be not pious, as Christ himself says, Matt. 23, 2 : " The Scribes an(J *■ '^ * P/harisees sit in Moses' seat," &,c. Jc^^l 112 AUGSBURG CONFESSION. On this account the Donatists are condemned, and all such as teach contrary to this Article. ARTICLE IX. OF BAPTISM. Respectino; Baptism it is taught, that it is necessary ; that grace is offered throii2:h it : and that children ought to be baptized, -who through such baptism are presented to God, and begome acceptable j to him. Therefore the Anabaptists are condemned, who teach that Infant Baptism is improper. i^'_. *l.>'. . ARTICLE X. OF THE LORD's SUPPER. Concerning the holy Supper of the Lord it is taught, that the true *i^^ body and blood of Christ are truly present, under the form of bread "»cr\j ^^<1 Avine, in the Lord's Supper, and are there administered and re- *^ ceived. The opposite doctrine is therefore rejected. ^ /CsjZ. jb-.c^^ ARTICLE XI. OF CCXFESSION. In reference to contession it is taught, that private absolution , ought to be retained in the church, and should not be discontinued ; / m confession, however, it is unnecessary to enumerate all transgres- 1 sions and sins, which indeed is not possible. Psalm 19, 12 : " Who can understand his errors .'" ARTICLE XII. OF REPENTANCE. Concerning repentance it is taught, that those who have sinned after baptism, may at all times obtain forgiveness of their sins, it' they repent; and that the church should not refuse to grant absolution unto them. Genuine and true repentance properl}' consists in contrition and sorrow, or terror on account of sin : besides, it consists in faith in the Gospel or absolution, — namely, that sins are forgiven and grace is obtained through Christ, — a faith which consoles and im- parts jx!ace to the heart. Afterwards amendment of conduct also should follow, and absti- nence from sin ; for these should k^ the fruits of repentance, as John says, Matt. 3, S : '•' Bring forth fruits meet for repentance." Here are condemned such as teach, that those who have once been justified can never tall AUCiSBUKt; COM'KSSION. 113 On the other liand, tlie Novatians also are iiere concieiniied, who refused absolution to those who had sinned after baptism. Those in like manner are condemned who teach, that forgiveness of sin is obtained, not through faith, but through our own merits. ARTICLK Xlll. OF Til K USK OK Tlli: SACKAMKNTS. Concerning the use of the saci-auients it is tauglit, that the sacra- ments have been instituted, not only as tokens by which Christians may be known externally, but as signs am! evidences of the Divine will towards us, for the purpose of exciting and strengthening our faith ; hence they also recjuire faith, arifl they are propeily used then only, when received in faith, and when faith is strengthened by them. Ui *'LC> <2> AiiTlCLL \iV. Ji' CllbXic'il CUV KKX.MllXT. Concerning churcii government it is taught, that no one should teach or preach publicly iu the church, or administer the sacraments, without a regidar ^•''•i- '^ <^. ,,,..^ ^y^./f*^- ^^a AUriChL XV. Oi- CliUKCli iliTL.S AXU URDlX AXCES- Concerning ecclesiastical rites instituted by men it is taught, that those should be observed which can be so observed without sin, and which promote peace and good order in the church : as, certain '/ hohdays, festivals, and the like. Respecting these, however, our " instruction is designed to release the consciences of men from the idea, that such observances are essential to salvation. It is taught on this point, that all oidinances and traditions of men, for the pur- pose of reconciling (iod and meriting grace, are contrary to the Gospel and the doctrine of faith in Christ ; wherefore, monastic vows, and traditions concerning the difference of meats, days, &c., intended for the purpose of meriting grace and making satisfaction for sins, are impotent and contrary to the (iosjel. w -' . ARTICLK X\I. ))• Civile PitniTV AM) (JOVEUNMENT. Concerning cixil pcjiity and government it is taught, that all au- thority in the world, established governments and laws, are good and di\inc: tli.tl Clirivlirins niav Imlfl cillirr Icnrislativc, jtidicial, ■j"> 114 AUGSBURG CONFESSION. or executive offices^ without sin ; and may decide cases, proncuHce judgments, and punish transo-ressors, agreeably to im})eriai or other" established laws; may wage just wars, and serve in them; make luwfal contracts; take oaths, when required; may hold [iropertvj marry, and be married, &.c. The Anabaptists are liere condemned, who teach, that none of these things now mentioned, are consistent with Christianity. /" Those likewise are condemned, who teach, that Christian perfec- 1 tion consists in literally deserting house and homej wife and chil* \(lren,and reiinquisbing them; when at the same time true perfection j consists only in true fear of God, and in true faith in God. For the /Gospel does not teach an external, temporary, but an internal, last- ^y' ihg habit and righteousness of l)eart ; nor does it invali(hite civil gov- ^ ernment, polity, anrl matrimony,- but it requiies the observance of all I these, as true ordinances of God. Anrl in such stations, each cine I according to his vocation, should manifest Christian love and genuine I good works. Christians are therefore under obligation to submit I to government, and to obey its commands in all things that may be performed without sin; but if government should enjoin any thing which cann(7t be obeyed without sin, " we ought to obey God . rather than men," Acts 4, 19, and 5, 29. ARTICLE XVII.-^OF CHRIST S RETURN TO JUDGMENT. ,^ It is also taught, that on the last day our Lord Jesus Christ will y \ come to raise and to judge all the dead, to give unto the believing y^ \ and elect eternal life and endless joys j and that he will come to con- \ demn impious men and devils to hell and everlasting punishment. The Anabf?ptists are rejected,- who teach that devils and con- demned men shall not suffer everlasting pain and torment. Here, in like manner, certain Jewish doctrines are condemned^ which are circulated even no\\, that prior to the resurrection of the dead, the holy and pious alone will occupy n temporal kingdom, and that all the wicked will be exterminated^ ARTICLE XVin. OF FREEWILL. Concerning freewill it is taught, that to some extent man ha<^ freedom of will, to lead a life outwardly honest, and to choose be- tween things which reason comprehends; but without the grace, 'i5£.;':t?.nce, r.nd 0";:erstiori of the Holy Spirit, that he i? unable to h*'" AtGSBUHOr CONFESSION, il5 tioine pleasing to Go.l, or to foar God in heart, or to believe in liim, or to cast out of his heart innate evil ; and that these thingsareetfected thiongh the Holy Sjiirit, who is given tlirough the Word of God: for Paul savs, 1 Cor. 2, 14: •' Tiie natural man receiveth not the tilings of the Spirit of God,"' And in order that it may be known, that nothing new is taught in this Article, the expressive words of Augustine, concerning free- will, are introduced here, as ti'anscribed from ihe Jij/pog7iosiicon, lib, III.: 'f We acknowledge, that irj all men there is a freewill; for they all, indeed, have natural, connate understanding and reason; not that thev are aide to act in things pertaining to God, such as to love and fear God from the heart ; but only in extern»il works of this life have they freedom to choose good or evil. By good I mean, that which nature is able to perform, as to labor in the field, or not; to eat, to drink, to visit a friend, or not: to clothe or uiiciothcj to build, to take a wife, to carry on a trade, and to do any cimilar act that is useful and good ; none of which, however, either occujs or takes place without God, but each takes place of Him and throuiih Him. On the contrary, from his own choice, man may also engage jn evil, as to bow down before an idol^ to commit murder," &c. ARTICLE XIX. OF THE CAUSE OF SIN, As to the cause of sin, it is taught among us, that, although Almighty God has created and preserves all nature, vet the per- verted >\'ill works sin in all evil-doers and desjnsers of God, even as the will of the devil and of all wicked men, which, as soon as God withdraws his aifl, turns itself from God unto evil, as Christ says^ John 8, 44 : 'f When he sppakcth s lie, he speaki-th of his own," ARTICLE XX, OF FAITH AND GOOD WORKS,- /i / 0 ^ r.-.-V7- (iA^t^-L^'-. . ^/^h'/V- We are falsely accused of having prohibited good works: but our writings on the Ten Commandments and other sul)jects, show that we have given good and useful instructions and admonitions in re- spect to various Christian relations, duties, and works; respecting which, prior to this time, iittle had been taught, tiut almost every sermon urged continually the necessity of puerile and needless works, — as rosaries, worship of saints, monastic, vowf;, pilL^rimages, stated fiists, holidays, fraternities, &c. Works so needless, eve(, our opponents do not exiol so hiohlv now as fory)erlv : bjN^idirs^ th^'v ^ ,^.®^'^^^'-^'""""' 116 AUGSBUilG CONFESSIOX, Jiave also learned to treat of iaith now, conceiuino; which in former times they pieached nothing at all ; they teach now, however, that "Wfe are not justified before God by works alone, hut add faith in Christ, saying faith and works justify us before God, — a doctrine which may afford more consolation than one teaching confidence in \vbrks alone. Now the doctiine concerning faith, which la the principal article jn the Christian Creed, not having been inculcated for so long a tirne, as all must confess, but the doctrine concerning works alone }taving been preached every where, the following instructions on this subject are offered by our divines: First, that our works cannot leconcile us to God and merit grace, iiilt these things are effected through faith alone, if we believe that our sins are foro;iven us tor Christ's sake, who alone is the Mediator reconciling the Father. He, therefore, that expects to effect this Reconciliation by works, and to merit grace, contemns Christ and fieeks a way of his own to God, contrary to the Gospel. This doctrine of faith is clearly and explicitly inculcated by Paul in many places, especially in Ephes. 2, H, 9: "By grace are ye ^aved, through faith; and that not of youiselves ; it is the gift of God : not of works, lest any man should boast," &c. And that a new signification is not introduced here, may be shown from {A-Ugustine, who has treated this subject carefully, and who in like manner teaches, that we obtain grace and are justified before God, through faith in Christ, and not by works, as his whole book, " De fihiritu et Litem,'" clearly shows. Although this doctrine is des- pised very much by the thoughtless, yet it will be found that it is Very consoling and salutary to timid and alarmed consciences; for our consciences cannot secure tranquillity and peace by works, but tht'ough faith alone, when they feel in themselves an assurance, that for Christ's sake they have a meiciful God, as Paul says, Rom. 5, 1 : " Being justified by faith, we have peace with God." Hereto- fbre this CQnsolation was not administered in sermons, but the wretched consciences of men were driven upon woiks of their own, and vari- ous works were taken in hand; for conscience drove some into mon- asteries, with the hope of acquiring grace there by a monastic life; others devised works oi another kind, for the purpose of meriting grace asid of making satisfaction for sins. Many of these have ex- J)erienced, that peace could not be secured by these things. It was, for this reason, necessary to preach and enforce with diligence this jfloctrine of faith in Christ, that it might be known that throng^ jfnllh rtlnrtp. without merit, the grnce of God is secured. AUfJsuuia; comkssiox. 117 It is also inculcated, that the faith here spoken of, is not the faitli which devils and the ungodly possess, who believe the historical fact, that Christ has suffered and risen from the dead ; but it is (he true faith, — the faith which lielicvos that we obtain grace and the forgiveness of sins through Christ. And hence, whoever knows that he has a merciful God through Chiist, knows God, calls upon him, and is not without God, like the Gentiles. For the devil and the ungodly do not believe the article concerning the remission of sins ; for this rea- son they are enemies to God, unable to call upon hitn, or to hope for any thing good from him; and, as just now shown, the Scripture speaking of faith, does not style faith such a knowledge as devils and wicked men possess ; for it is taught concerning faith, in Hebrews 11, 1, that to have merely a knowledge of the facts of history is not faith, but to have confidence in God that we shall receive his promises. And Augustine also reminds us, that we should under- stand the word /(7,//A in Scripture, to mean a confidence in God that he is merciful to us, and not a mere knowledge of the fict, — a knowledge which devils also possess. It is taught further, that good works should and must be per- formed, not with a view of placing confidence in them as mcr- ' ^i^ ■ iting grace, but in accordance with his will, and for the glory of ! God. Faith alone constantly secures grace and forgiveness of sins. And because the Holy Spirit is given through faith, the heart be- comes qualified to perform good Vv'orks. For before this, while it is ■without the Holy Spirit, it is too weak; besides it is in the power of Satan, who urges frail human nature to many sins : as we see \ -'» among the philosophers, who resolving to live honorably and un- ' Nj- blaraably, were unable to effect it, and fell into many cjreat and open sins. So it happens with all men who attempt, without ti'ue faith and without the Holy Spirit, to govern themselves by their own strength alone. Wherefore, the doctrine concerning faith does not de- serve censure as discouiaging good works, but should much rather be applauded as teaching the [lerformance of good works, and as offering assistance by which good works may be performed. For without faith, and outof Christ, the natureand ai)ilityofman are much too weak to do good works, to call upon God, to have patience in sulferings, to love his neighbor, faithfully to execute commissions, to be obedi- ent, to avoid evil lusts. Such exalted and righteous works cannot be performed without the assistance of Christ, as he hinisplf says, John 15, T): "Without me, ye can do nothing." . 118 AL'GSBL'iiOi COSFKHHUJ^S. ARTICLE XXI. OF THE \VORSIIIP OF SAJXTS, Concerning the worship of saints it is taught by us, that we shoulc] remember the saints, in order to strengthen our faith when we see how grace was conferred on them, and how assistance was af- forded them tlirough faith; and also to derive examples from their goo;l works lor every vocation ; even as your Imperial Majesty in waging war against the Turks, may follow successfully and de- voutly the example of David; for botli hold royal offices, the shelter an 1 proleciioii of which subjecfs require. But from Scripture it cannot be shown, that we should invoke the s;iints, or seek help from them. For there is but one Keconciler and Mediator apj)ointed be- tween God and man, Jesus Christ, 1 Tim. 2, 5, who is th^ only Savior, High Priest, Propitiator, and Intercessor before God, Rom. 3, 2o, and 8, -34, He alone has promised us to liear our prayers; and the highest worship according to the Scripture is, to seek nnd call on Jesus Christ from the heart, in every necessity and affliction; 1 John 2, 1: "If any man sin, we have an Advocate with the Father, Jesus Christ the righteous." Tliis is about the substance of the doctijne which is preached and taught in our churches, for the due instruction, Christian edification, peace of conscience, and improvement of believers, For, as we (lid not fee] willing to place in the greatest and most imminent danger before God our own souls and consciences, by the abuse of the Divine Name and Word, or transmit to our children and de- scendants, and entail upon them, any other doctiine than that of the pure Divine Word and Christian truth; and asthesedoctrinesare clear- ly taught in the holy Scripture, and besides, are neither contrary nor in opposition to the universal Chrislian, or to the Roman church, so far as may be observed from the wrilino;s of the I'athers, we think that our adversaries cannot disagree with us in the foregoing Articles. Those therefore act altogether unkindly, hastily, and contrary to all Christian unity and love, who resolve in themselves, without any authority of divine command or of Scripture, to exclude, reject, and avoid us all as heretics. For the controversy and contention princi- pally refer to traditions and abuses. If, then, there is no real error or deficiency in the principal articles, and if this our Confession is scriptural and Christian, even were there error among us on account of traditions, the bishops should demean themselves more gently ; but we hope to assign indisputable grounds and reasons, why somf^ traditions and abuses h^ve been cnrrpcted nrnono; us AUGSBURG CONFESSION. 119 ARTICLES CONCEaXING WHICH THERE IS DISSENSION, AND IN WHICH AUG RELATED THE ABUSES WHICH HAVE BEEN CORRECTED. Since, then, with respect to these Articles of faith, there is noth- ing fiiught in our churches contrary to the holy Scripture, or the nniversiil church, but merely some abuses have been corrected, — & part of which in the course of time, have crept in of themselves, — and others have been established by force, — necessity requires us to State these, and to allege reasons why alterations in them were pCimitfed, in or- der that your Imperial Majesty may know, that in this matter we have not actetl in a manner Unchristian or presumptuous, but that we have been urged to u)ake such alterations by the commancFof God, whose commands should justly be esteemed higher than all customs. ARTICLE XXII.— OF BOTH ELEMENTS IN THE EUCHARIST. Among us, both elements in the Eucharist are administered to the \ laity, because this is a clear commatifl and precept of Christ, Matt.' ' 26, 27 ; " Drink ye all of it." Here Christ commands in express words concerning the cup, that they all should (hink of it. And in order that no one shall be able to cavil at these words, andj explain them as pertaining to the priests alone^ Paul informs] us, 1 Cor. 11, 25, that tlie whole congregation of the Corinthians church used both elements. And this custom continued in tlie church for a long time, as can be shown from history and the writings of the Fathers. Cyprian mentions in many places, that in his time the cup was administered to the laity. Thus says St. Jerome : " The priests who adini]iister the Sacrament, distribute the blood of Christ to the people."' And po[x» Gelasius liimself commands, that the Sacrament should not be divided, Distinct. 2^ de Consecrat.cnp. Comperimus. Nor can any canon be found, which com.man(ls that one element alone should be received. And no one can ascertain, when or by whom the custom of receiving one element was introduced, although cardinal Cusanus mentions the time when this method was approved. Now it is evident tliat a custom, introduced contrary to the command of God, and in opposition to the ancient canons, is wrong. Wherelore, it was improjier to oppress the con- sciences o[ those who wished to n>e the holv Sacrament according to the institution of Christ, bv romprl'ing them to act contrary io the order of Ch i't our Loi'd. Zf' 120 AUGSBUKG CU'JS'I'KSSIUN. And since this practice of dividing the Sacrament is contrar)' to the institution of Christ, the usual procession* with the Sacrament is discontinued among; us. AllTICLE XXIII. OF THE MAKRIAGE OF PRIESTS. There have been very great complaints in the world, among indi- viduals both of high and of low rank, concerning the excessive lascivi- ousness, the dissolute life and conduct of the priests, who were un- able to observe continence, and who had proceeded to the greatest excess in vice. For the purpose of avoiding such gross and detesta- ble oifences, — adultery, and other acts of sensuality, — some priests among us have enteied a state of matrimony. These allege, that in taking this step, they have been urged and actuated by the dictates of conscience, since the Scripture expressly declares that marriage was instituted of the Lord God to prevent fornication, as Paul says, 1 Cor. 7, 2 : " To avoid fornication, let every man have his own wife." Again, " It is better to marry than to burn," 1 Cor. 7, 9. Christ declares: "All men cannot receive this saying," Matt. 19, 11 . In this passage Christ himself, who well knew the constitution of man, declares that few persons have the gift to live continent ; "for God created them male and female," Gen. 1, 27. Now experience has abundantly shown, whether it is within human power or ability, without a special gift or grace of God, to impiove or change the creatures of God the Most High, by human purposes or vows. For it is evident, what good, v^'hat decent, chaste lives, what Christian, honest, or blameless conduct, have Ibllowed from this in many indi- viduals ! Ah I what abominable, hideous disquietudes and torments of their consciences, many have experienced in the close of their lives ! Many of them have confessed it themselves. Since, then, the word and law of God cannot be altered by any human vows or en- actments, the priests and other ecclesiastics, for these and other rea- sons and authorities, have entered into a stale of matrimony. So it may be shown likewise from history and the writings of the Fathers, that formerly in the Chriscian churches, it was customary for priests and deacons to have wives; wherefore Paul says, 1 Tim. o, 2, " A bishop then must be blameless, the husband of one wife." It is but foui' hundred years since the pri<'sts in Germany were driven by force from a state of matrimony to vows of continence, and they * This expression has ref'^retice to Iti" prori'^sions with ih" ho.-t.on the festival n( the Holy Body. — [Tr.\>s. AUGSBURG CONFESSION. 121 opposed that measure so generally, with so much earnestness and rigor, that the archbishop of Mayence, who published this new Papal Edict, was well nigh being murdered in a mob excited by the priests. And directly in the beginning, in a manner so precipitate and arbitrary was that decree enforced, that the Pope at that time did not only forbid priests to marry in future, but he also dissolved the marriage of those who had already been in that state for a long time, — an ac- tion which was not only contrary to all divine, natural, and civil rights, but in opposition also to the canons of the popes themselves, and to the most celebrated councils. In like manner, among individuals of high standing, piety, and in- telligence, have simihir opinions and sentiments been heard frequent- ly,— that this compulsory celibacy, this prohibition of matrimony, which God himself instituted and left optional, has never been productive of any good, but the source of many great and per- nicious vices and excesses. And even one of the popes, Pius II., himself, as his history shows, often used these words, and permitted them to be written : " There may be some reasons, indeed, why marriaore should be forbidden to the ecclesiastics ; but there are much higher, greater, and weightier reasons why marriage should be left optional with them." And doubtless, pope Pius, as an intelligent and wise man, spoke these words from mature consideration. Wherefore we would in submission to your Imperial Majesty, com- fort ourselves with the hope that your Majesty, as a Christian and highly esteemed Emperor, will reflect that now in these latter days, of which the Scripture makes mention, the world becomes still more degenerate, and mankind more sinful and weak. For these reasons it is a highly necessar}' and Christian consider- ation, that we should be mindful, lest, by the prohibition of marriage, lasciviousness and other crimes more wicked and shameful, be pro- moted in the (German states. For no one is able to encourage or regulate these matters better or more wisely than God himself, who has instituted marriage for the purpose of assisting human weakness, and of restraining licentiousness. Thus say the ancient canons too, that severity and rigor Uiust on some occasions be mitigated and re- laxed, on account of human weakness, and for the pur{)ose of guard- ing against, and of avoiding greater evils. Now such H course wrsuid in this case be Christian and very nec- essary. F^or what mjury < nnid result to the Christian church in reneral,- especially to the ministers and others, who are tn serve iti the church, liom the marriage of miesfb and ecclesiastics? There Iti 122 AUGSUURO CONFESSION. will indeed be a want of priests and ministers hereafter, should this rigorous prohibition of mai-riage be continued longer. Now, since the authority is founded upon the divine Word and commandment, for priests and ecclesiastics to enter into a state of mat- rimony ; besides, since history shows that the priests did live in a state of matrimony ; since also, the vov;s of continence have produced a very great number of offences so detestable and unchristian, adultery so excessive, licentiousness so terrible and unheard of, and vices so abominable, that even some of the courtiers among the dignitaries itt Rome, have often confessed these things, and admitted with sor- row liiiil, as these vices in the clergy were so abominable and pre- dominant, the wrath of God would be excited, — it is indeed lamen- table that the Christian state of matrimony has not only been forbitlden, but even subjected, in some places, to the most severe punishment, as if it were a heinous crime. .Matrimony is moreover commended highly in imperial govern- raenis, mul in eveiy monarchy in which justice and law prevail, Eut in the present time innocent people are beginning to be tortured on account of their marriage, priests likewise who should be spared in preference to others, — a thing which is not only contrary to di- vine laws, but also to the canons. That doctrine which forbids mar- riage, the apostle Paul denominates a doctrine of devils, 1 Tim. 4, 1, 3- And Christ himself says, .John 8, 44: "The devil is a murderer from the beginnino-." All these things concur well to prove that to be a docti'ine of devils, which forbids marriage, and attempts to enforce the prohibition by the shedding of blood. But as no human law can abrogate or change a command of God, so a vow is not able to change his command. Wherefore Cyprian advises those women to marry who do not keep their chastity ac- cording to their vow, and he says, lib. I. episf. 11. : "But if they will not pre^^erve their chastity, or if they are unable, it is better to marry, than to fall into the fire through their, lust *, and they should be very careful not to occasion offence to the brethren and sisters." In addition to these considerations, all the canons extend more len- ity and justice to those who have taken vows in youth, the priests and monks for the most part having through ionorancp entered into this state in their voulh. AT^TirT,r; xx^'.y, — of thk mass', h is allegpd imjustlv against us, that we have abolished the mass- For it is well known that the mass is, without boastinp', rrlebrat«(1 ,^UGsjBURG CONFESSION, 123 with greater devotion and sincerity among us, than among our ad- versaries. So the people also are repeatedly instructed with diligence concerning the holy Eucharist, with regard to the purpose for which it was instituted, and the manner in which it is to ho used, namely, to comfort alarmed consciences, by means of which the people are drawn to communion and mass. Besides, instruction is also given against wrong doctrines concerning the Sacrament. ISor has any perceptible change taken place in the public ceremonies of the mass, except that at several places German hymns, for the instruction and exercise of the people, are sung with the Latin hvmns ; especi- ally as all ceremonies shouKI serve the purpose of teaching the peo- ple what is necessary for them to know concerning Christ. But as the mass, prior to this time, was abused in various ways ; as it is clear, that an annual traffic was made out of it, that it was bought and sold, and that it was celebrated for I he most rait in all churches for the sake of money, such abuse had been repeatedly censured, even before this time, by individuals of learning and piety. Now, as the ministers among us have preached concerning this thing, and the priests have been reminded of the terrible menaces which should justly move every Christian, that whoever partakes of the Sacrament unworthily, is guilty of the body and blood of Christ, 1 Cor. 11, 27, in consequence of this, these sordi \ / 124 AUGSBURG CONFESSION. ginal sin, and not for other sins also ; hope is therefore entertained, that it will be generally perceived that such error was not unjustly censured. Secondly, St. Paul teaches, Rom. 3, 2o, that we obtain grace be- < fore God, through faith, and not by works. Such abuse of the mass is evidently opposed to this doctrine, if by that means we expect to obtain ffrace : as it is well known that the mass has been used for the purpose of removing sins, and of obtaining grace and favor be- fore God, not only in behalf of the priest for himself, but also for the whole world, for the living and the dead. Thirdly, this holy sacrament was instituted, not for the purpose of making a sacrifice for sins, (for the sacrifice has already been made,) but for the purpose of exciting our faith, and of consoling the consciences, which are admonished through the Sacrament that grace and the forgiveness of sins are promised to them by Christ. Where- fore this sacrament requires faith, and without laith it is used in vain. Since, then, the mass is not a sacrifice for others, living or dead, to take away their sins, and since it should be a communion, in which the priest and others receive the Sacrament for themselves, the follow- ing custom is observed among us, that on holidays (and also at other seasons when communicants are present) mass is celebrated, and unto those who desire it the Sacrament is administered. Thus the mass continues among us in its proper application, as it was observed ori- ginally in the church, as may be shown from St. Paul, 1 Cor. 11, 33, and likewise from many writings of the Fathers. For Chrys- ostom mentions how the priest stands daily, requesting some to come to communion, and forbidding others to approach. The ancient canons also show, that one olficiated, and the other priests and dea- cons communed. For thus read the words of the canon of Nice : " The deacons in order after the priests, should receive the Sacra- ment from the bishop or the priest." Now, since no innovation has been introduced, inconsistent wnth the custom of the primitive church, and no perceptible change has taken place in the public ceremonies of the mass, except that the unnecessary masses, celebrated perhaps through abuse, together vvitli the private or priest's masses, have discontinued, it would therefore be unjust to condemn this manner of holding mass as unchristian and heretical. For in times past, even when great numbers of people had assembled in large churches, the mass was not celebrated every day, as the Historia Tripartita, lib. 9, cap. XXXVIII. , testifies. Again, in Alexandria the Scriptures were read and explained, on Wednesdays and Fridays, ami al) other divine services were held without the mass. AUGSBURG CONFESSION. 125 ARTICLE XXV. OF CONFESSION. Confession is not abolished by our ministers. For the custom is retained among us, not to administer the Sacrament unto those who have not been previously examined -and absolved. The people, moreover, are diligently instructed with regard to the comfort af- forded by the words of absolution, and the high and great estimation in which it is to be held ; for it is not the voice or word of the indi- vidual present, but it is the word of God, who here forgives sins ; for it is spoken in God's stead, and by his command. Concerning this command and power of the keys, it is taught with the greatest as- siduity how comfortable, how useful they are to alarmed consciences, and besides how God requires confidence in this absolution, no less than if the voice of God was heard from heaven ; and by this we comfort ourselves, and know that through such faith we obtain the remission of sins. Concerning these useful points, the priests, who taught respecting confession, formerly did not utter a single word, but merely tormented our consciences with long enumerations of sins, with expiations, with indulgences, with pilgrimages, and the like. And many of our adversaries themselves have acknowledged, that we write and treat of true Christian repentance with greater pro- priety than had been done before for many years. And thus it is taught respecting confession, that no one should be forced to specify sins ; for this would be impossible, as the Psalmist says : " Who can understanlWiis errors ?" Psalm 19, 13. And Jere- miah says : " The heart is deceitful above all things : who can know it ?" Jer. 17, 9. Poor, frail human nature is plunged so deeply in sin, that it is unable to perceive or to acknowledge every sin ; and should those sins alone be pardoned, which we are able to enumerate, it would avail us but little. It is, therefore, unnecessary to urge peo- ple to specify their sins. Thus the Fathers also maintained, as may be shown from Distinct. 1, de Pcenifentia, in which the words of Chrysostom are quoted : " I say not that thou shouldest betray thy- self publicly, or accuse thyself before another one, or present thyself as culpable, but obey the Prophet, who says, ' Commit thy way unto the Lord,' Ps. 37, 5. Therefore confess unto God the Lord, the righteous judge, in thy prayer, do not relate thy sins with the tongue, but in thy cons^ence." Here it may be seen clearly, that Chrysostom does not insist upo'n our sins being enumerated by name. The Glossa in Decretis de Pcpnitentia, Distinct. '">, cap, Consideret, also teaches that confession is not commanded in the Scriptures, but that it was instituted bv the church. Yet by our ministers it is tavight 126 At.'GSIiUUU CONFKSSION'. with diligence, that confession, because of absolution, wliioh is the chief part in it, should be retained for the purpose of consoling aharmed consciences, and for some other reasons. ARTICLE XXVI. OF DIVERSITV OF MEATS. Forineilv it was held, preached, and WTitten, that the diversity of meats and the hke ceremonies instituted by men, were useful, in or- der to merit grace, and to make satisfaction for sin. Hence new fasts, new ceremonies, new orders, and the like, were daily devised, strenuousb, insisted upon, as if they w^ere necessary services to (lod, and tliat grace might be merited if they were observed, while to neglect thera would be considered a great sin. From this many scandalous errors originated in the church. In the first place, the grace of Christ and the doctrine concerning faith were by this means obscvjred, which doctrine with great solemnity the Gospel inculcates, and it insists with earnestness that the merits of Christ should be highly and dearly esteemed, and that it should be known that faith in Christ is to be placed far above all works. St. Paul, for this reason, inveighs bitterly against the Mo- saic law and human traditions, in order to teach us, that we are not justified before God by our works, but alone through iaith in Christ, and that we obtain grace for Christ's sake. This doctrine was al- most entirely suppressed, by teaching that grace must be merited by the observance of laws, by fasts, and by diversities of meats and dress. Secondly, such traditions even obscured the command of God. For men elevated these traditions far above his command. Those alone were believed to live as Christians, w^ho observed these holi- davs, and prayed, and fasted, and dressed in ii peculiar manner, which was styled a spiritual, Christian life. Moreover, other good works were regarded as worldly and sen- suous, namely, those which each one according to his vocation, is under obligation to do : as, a father laboring to support his wife and children, and bringing them up in the fear of God ; a mother bearing children and attending to them ; a prince and other authorities ruling the country and the people, &c. Such works commanded of God, were considered a mere worldly and imperfect m.atter ; but these tradi- tions were honored with the unmerited title of holy and perfect works. For these reasons there was neither limit ry>r end of such traditions. Thirdlv, these traditions became exceedingly oppressive to the consciences of men. For it is not possible to observe all traditions, and yet the people were of opinion that they are necessary services (o God, And Gerson asserts in his writing!? that bv this many werp AUGSBURG COiNKESSION. 127 driven to despair, aiul some put nn end to their own existence, be- cause they did not hear the consolation of the grace of Christ. For, how the consciences of men were entangled is seen from the Summists and the theologians, who attempted to sum up the traditions, and sought mciixaai* in Order to assist those consciences. So entirely were they engrossed in this, that in the meantime the salutary Chris- tian doctrines of subjects more important, of faith, of consolation in adhction, and the like, were totally neglected. Accordingly many excellent men of those times complained that these traditions excited much contention in the church, and by that means prevented pious men from attaining the true knowledge of Christ. Gerson and sev- eral others have uttered bitter complaints on this subject. And it also met the displeasure of Augustine, that men encumbered their consciences with so m;my traditions ; on this subject therefore he ad- vises that they should not be regarded as necessary things. Wherefore, we did not treat on these matters, through malice or in contempt of ecclesiastical power, but necessity required instruction concerning the errors aforementioned, which had grown out of the misapprehension of these traditions. For the Gospel insists, that the doctrine concerning faith should and must be inculcated in churches; which cannot, however, be understood where the opinion prevails that men merit grace by woiks of their own contrivance. And witli respect to this subject, it is taught that no one is able, by the observance of such human traditions, to merit grace or to recon- cile God, or to atone foi- sins; and fov this reason no necessary ser- vice of God shoidd be made out of them. Reasons in addition are produced from Scripture. Christ excuses the Apostles for not ob- serving the usual traditions, saying, jMatt. 1-5, 3-9: "In vain do they worship me, tcacliing foi- doctrines the commandments of men." Now as lie calls this a vain service, it cannot be necessary. And immediately afterwards he says, verse 11: "Not that which goeth into the mouth defileth a man," Again, Paul says, Rom. 14, 17 : " The kingdom of God is not meat and drink." Col. 2, 16-20, " Let no man, therefore, judge you in meat, or in drink, or in respect of a holy-day," &c. Peter says, Acts 15, 10, 11: "Why tempt ye God to put a yoke upon the neck of the disciples, which neither niir fathers nor we were able to bear ? But we believe that through the grace of our Lord .Jesus Christ we shall be saved," Here Peter forbids that the consciences of men should be btirdened any further •The word Epirileia prriTT'vIy signifies : equity, modfration, forbearance, rea- iinnable condf«.^r?^,, 128 AUGSBURG CONFESSION. with external ceremonies, either with thoseof Moses orof others. And 1 Tim. 4, 1-8, those prohibitions which forbid meats and matrimony are called "doctrines of devils." For it is diametrically opposed to the Gospel, either to institute or perform such works for the pur- pose of meriting the remission of sins, or to do so under the impression that no one can be a Christian without these services. The charge, however, alleged against us, that we forbid discipline and mortification of the flesh, as Jovinian did, is disproved by our writings. For we have ever given instruction concerning the holy cross, which Christians are under obligation to bear ; and this is a true, sincere, not a fictitious mortification. Moreover it is taught in like manner, that every Christian is under obligation to restrain him- self by boflily exercise, as fasting and other exercises, so that he give no occasion to sin, — not meriting grace however by these works. This bodily exercise should be urged not only on certam fixed days, but continually. On this subject Christ says, Luke 21, 34, " Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting." Again, Matt. 17, 21, " The devils are not cast out but by fasting and prayer." And Paul says, 1 Cor. 9, 27, " I keep under my body, and bring it into subjection*" By this he shows, that mortification is designed, not for the purpose of meriting grace, but for the purpose of keeping the body in a suitable condition, that it may not impede what each one according to his calling is com- manded to perform ; and thus fasting is not rejected, but the making of a necessary service out of it, upon fixed days, and Avith particular meats, to the confusion of the consciences of men. Many ceremonies and traditions are likewise observed by us ; such as mass, singing of hymns, festivals, &c., which are calculated to promote order in the church. But relative to this subject the people are instructed, that such external service does not make them pious before God, and that it should be observed without encumbering their consciences, so that if any one omit it without giving otlence, he does not sin in that case. This freedom in external ceremonies the ancient Fathers likewise retained. For in the East, the festival of Easter was held at a different time from that at Rome ; and when some were disposed to consider this want of uniformity as a division in the church, they were reminded by others, that it was not neces- sary to observe uniformity in such things. And thus says Irenaeus : " A dilTerence of fasts does not destroy the agreement in matters ol faith." So also in Distinct. 12, it is wiitten concerning the want of uniformity in human ordinances, that it is not contrary to the uni- ty of Christendom. And Tripartita Ilisfaria, lib. 9, sum« up ma- AUG.SBUUG COMLilSION. I:i9 ny dissimilar church customs, and forms a useful Christian maxim : " It was not the intention of the Apostles to institute holidays, but to teach yaiYA and charity .^^ ARTICLE XXVII. OF MOXASTIC VOWS. When speaking of monastic vows, it is necessary, in the first place, to consider how they have been viewed hitherto ; what regu- lation they had in monasteries, and that very many things were daily done in them, not only contrary to the Word of God, but also in op- position to Papal laws. In the time of St. Auofustine monastic life was optional ; subsequently, when the right discipline and doctrine were corrupted, monastic vows were devised, and by these, as a species of imprisonment, they wished to re-establish discipline. In addition to these monastic vows, manv other thinos were intro- duced, and with these burdens and fetters, many persons were op- pressed, even before they had anived at years of mafuritv. Many persons likewise entered into such monastic life throuo-h ia- norance, who, although they were not of years too immature, did not sufticiently consider and weigh their abilities. All these, thus involved and ensnared, are urged and forced to remain in such bonds, although even the Papal regulations would liberate many of them. And it was more oppressive in nunneries than in monasteries ; yet it would seem fit that females, as being weaker, should have been spar- ed. This severity likewise met the displeasure of many pious per- sons in former times ; for they wtll knew that br)th boys and o-irls were often thrust into these monasteries merelv for the purpose of being supported. They saw also how evil this course of procedure proved, what otfences, what burdens of conscience it produced, and many people complained, that in a matter so perilous the canons were not regarded at all. Besides this, an extravagant opinion ob- tained concerning monastic vows, which was verv prevalent, and which was displeasing even to many monks, who possessed some little reason. For they allege, tliat monasfic vows ;ire equal lo Baptism, and that by monastic life remission of sins and justification mav be merited before (jo- serve human command aients. Matt. 15, 14 : '' Let them alone, thev be blind leaders of the blind;" and jejecting such ser\ice, he says: "Every j^lant whlc'ii luy hedvenly I'ather hath not planted shall be rooted up," verse lo. ^ow, if the bishops have power to encumber the churches with innumerable traditions, and to ensuaie men's con- sciences, why then does tiie lioly Scrij-ture so often ioihid the mak- ing and observing of liuraan tiaditions .■' Wliv does it style them the doctrines of devils.^ Shall tiie lioiy Ghost have, wai'ned us against all these things in vain .'' Wherefore, since such ordinances, insliiuied as iiecessarv in onler to reconcile God and to merit giace, are in opposition to the (.jospel, it is by no means su.tulije tor the bishojis to enforce such services. For the doctrine of Christian libeiiy must be letained in the church, namely, that the servitude of the law is not necessary to justifica- tion, as St. Paul writes to the Galatians: "Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entati- gled again with the yoke of bondage," Gal. •">, J. For the chief aiticle of the (jospel, that witijout our merit we obtain tiie grace of (iod tlirouirh faith in ('}i; isl, must be maintained, anil that we do not merit it in conseipieiifi' ol' i-lies instiinled \)\ men. VVliat, then, should be lield concerniut;- Sunday and other similar cliurcli ordinances and ceremonies? To this we make the following reply : — 'I'll. it tlic Ij.sIici's or p;istors may nuike regulations, so tliHt things ma\ he (viiriiMl on onh-ilv in llic church, — not to obtain the grai".' ol God, iioi' \res\ime to modify and mitiower to force the churches into whatever measure they please. Now, it is not our design to deprive the bishops of their power, but we desire and entreat, that they would not force the consciences of men to sin. If however they will not desist, but contemn this en- treaty, they may consider that they will, therefore, be under obliga- tion to render an account unto God, since by this obstinacy of theirs, they give occasion for disunion and schisms which they ought pro- perly to as.si'it in preventing. rONCLUPION. Those ;irp tlio principal Articles which are regarded ns controverted. It were easy indeed to enumerate many more abuses and errors, but in order to be brief, and to prevent prolixity, we have mentioned only the principal ones, from wiiich the others may easily be perceived. For in former times much complaint existed concerning; indulgeuces, pilgrimages, and the abuse of excommunication. The clergy have also had endless disputes with the monks about heriring confessions, about burials, funeral sermons, and num- berless other subjects. All such we have thought proper to pass over gen- tly, so that the more important subjects in this matter, might be the better understood. Nor should it be imagined, that any thing has been said or in- timated here against any one out of hatred or disrespect ; but ^\e have stated these subjects only, which we have considered as necessary to refer to and to mention, in order that it might be the more clearly perceived, that by us nothing is received either in doctrine or ceremonies, which might be con- trary to the holy vScripture, or opposed to the universal Christian church. For it is clear, indeed, and evident, that with the greatest vigilance, by the help of God, (without boasting) we have been careful that no new and un- godly doctrine insinuate itself, spread, and prevail in our churches. The foregoing Articles Ave have, in conformity with the Edict, desired to Kubmit. as an evidence of our Confession and of our doctrine. And if any one should be found who has any objection to them, we are ready to give Lim further information with reasons from Holy Writ. Your Imperial Majesty's most humble subjects : JOlI\, Elector of Saxony. (tEORCE, Margrave of Brandenburg. ERNEST, r>uke of Luneburg. PHILIP, Landffrave of Hesse. [.TOHN FREDERICK, Duke of Saxony, FRANCIS, Duke of Luneburg.] WOLFGANC, Prince of Anhalt. The Impkriai. city of Nuremburg. Thk Imfkrial city of Rputlingen. APOLOGY OF THE AUGSBURG CONFESSION. APOLOGY OF THE AUOSBVRO CONFESSION. PREFACE. Philip Melanchthon to the reader: After the Confession of our Princes had been publicly read, several theo* logians and monks prepared a Confutation of our Confession, to which his Imperial Majesty, after having had it read at a session of the Princes, re- quired our Princes to give their assent. But our representatives, hav- ing heard, that many articles were disapproved, which they could not re- ject without a violation of conscience, desired a copy of the Confutation to be shown them, in order that they might see, what the opposition con- demned, and be able to refute their arguments. And in a cause like this, relating to religion and the instruction of conscience, they supposed that their adversaries would not be disposed to withhold their manuscript. But this our Princes were not able to obtain, except upon the most dangerous terms, which they could not accept. A reconciliation, however, was after- wards attempted, when it appeared that onr Princes declined no proposi- tion however burdensome, with which they could comply without a viola- tion of conscience. But our adversaries pertinaciously demanded, that we should approve certain manifest abuses and errors; and as we could not do this, his Imperial Majesty again demanded that onr Princes should give their assent to the Confutation. This they refused to do. For how could they agree to a treatise on the subject of religion, which they had never seen ? especially since they had heard, that some articles were condemned, iu which they could not, without conscious guilt, coincide with the deci- sions of their adversaries. They directed me, however, and some others, to prepare an Apology of our Confession, in which it should be explained to his Imperial Majesty, why we could not receive the Confutation, and in which the objections of our adversaries should be invalidated. For some of us had heard the general heads and points of argument while the Con- futation was being read. This Apology they finally submitted to his Im- perial Majesty, in order that he might know, that we were prevented by very great and weighty reasons, from approving the Confutation. His Majesty, however, would not receive the offered manuscript. Afterwards a certain e^ ^2t^- OP ORIGINAL SIN. 149 show, that oriejnial sin also includes this evil, natnply, thai no man knows or reverences Cxod, that none ran sincerely fear, love, and trust in him. These are the chief characteristics of this hereditary con- tagion, by which through Adam we are all directly opposed to God, to the first table of Moses, and to the greatest and highest divine commandment. And we have here taught nothing new. The old scholastics, if we understand them correctly, have said precisely the same thing. For they say, that original sin is the want of tJie original purity and righteousness of Paradise. But what is justitia originalis, or original righteousness in Paradise? Righteousness and holiness in the Scriptures, always imply, that we are not only to observe the second table of the Decalogue, to do good works, and to serve our neighbor ; but the Scriptures call him pious, holy, and righteous, who keeps and observes the first table — the first commandment — that is, who sincerely fears and loves God, and trusts in him. Therefore, the purity and incorruptness of Adam did not consist only of perfect physical health and purity of blood, or of unimpaired jiowers of the body, as they say, l)ut the greatest excellency of this noble first creature was a bright light in the heart to know God and hjsjworks, true fear of God, truly sincere confidence in him, and in all respects a correct, reliabV understanding, and a heart well dispos- ed towards God and all divine things. This the holy Scriptures also testify, when they say, that man was created after God's own image and likeness. Gen. 1, 27. For what else is this, but that the divine wisdom and righteousness, which are of God, were formed in man, through which we know God, through which the brightness of God was reflected in us; that is, that these gifts, namely, a true, clear knowledge of God, true fear of and confidence in him, etc., were given to man when he was first created? For thus Irenwus and Ambrose also interpret the image and sim- ilitude of God, when, in speaking at large upon this subject, they say among other things : " The soul in which God is not always, is not formed after his image." And Paul in his epistles to the Eplie- sians and Collossians, sufficiently shows, that nothing but the knowl- edge of God, and true integrity and righteousness before him, is meant in the Scriptures by the image of God. And Longobard says distinctly, that " The righteousness first crea- ted in Adam,istheimageandlikenessof Go(l,whichheforraedinman." I recite the opinions and declarations of the ancients, which create no difficulty in the interpretation of Augustine respecting the image /■ 150 APOLOGV. •of Goe Word of God with our whole mind, heart, and disposition, not only seeking all kinds of sensual enjoyments, and OF ORIGINAL SIN. 151 trustinnalty, when they say, that by his own pow'ers man is able to keep the coinmandinents of (lod; yet the penalty, imposed by God, upon the children of Adam, on account of original sin, is desciibed in a very different manner in Genesis, For there liuman nature is not only doomed to death and other physical evils, but also subjected to the dominion of the devil. There the dreadful sentence is passed : *' I will put enmity between thee and the woman, and between thv seed anil her seed :" &c. Gen. 3, 16. Evil lust and the want of original righteousness, are sin and pun- ishment. But death and other physical ills, the tyranny and do- minion of the devil, are properly, the punishments [pa'ticc) of origi- nal sin. For by original sin, human nature is given into the power of the devil, and is thus brought captive under his dominion ; who confounds ami misleads many great and wise men in this world, with horrible errors, heresies and other blindness, aiid impels man into all kinds of other vices. Now as it is impossible, to overcome this subtle and powerful spirit, Satan, without the aid of Christ, we cannot by our own •strength, release ourselves from this iuiprisonment. All history, from the beginning of the world teaches, what an un- speakal)ly great power the kingdom of the devil is. We see, that from the highest to the lowest, the world is full of blasphemy, gross errors, and impious doctrines against God and his Word. In these strong chains and fetters, the devil holds in miserable captivity many wise people, many hypocrites, who appear holy before the world. The rest he leads into other gross vices, avarice, pride, &c. Now, since Christ has been given unto us, to take away these «ins and their heavy punishment, and for our benefit to overcome fiin, death, and the kingdom of the devil, no one can sincerely rejoice in this great treasure, no one can understand the abundant riches of grace, till he feels the buiilen of our great inborn misery and wretch- edness. Therefore our preachers dwelt upon this important point with the greatest diligence, and have taugiit nothing new, but sim- ])ly, the plain words of the holy Scriptures, and the undeniable ina\- ims of the Fathers, — Augustine and others. This, we think, ought to satisfy your Imperial Majesty., in regard 1o the wicked, puerile, and unfounded assertions of our adversaries; with which they assail our article unjustly and without cause. Let them continue cavilling as nuich and as Ion^^*^' i^AjI^- 156 APOLOGY. ci(ie with the universal Christian church. It' they introduce farther wanton contentions, they will find, that men shall not be wanting here who, if it be the will of God, will reply to them and maintain the truth. Our adversaries, for the nio^t part, do not know what they main- tain. How often do they speak and write contradictory to them- selves? They ilo not understand even their own dialectics, {dialec- tica,) concerning the formal feature of original sin, that is, what origi- nal sin properly is in its essence ; nor what the want of original righ- teousness is. We do not, however, propose, hei-e to speak more in detail of their quarrelsome disputations, but merely to recite, in clear, common, and intelligible language, the sayings and opinions of the holv Fathers, whose doctrines we also teach. AllT. III. Ol' CHRIST. Our adversaries aerree to the third article, in which we confess that in Christ there are two natures; namely, that the Son of God assumed human nature, and thus Cxod and man are one person, one Christ ; and that this Christ suffered and died for us, to_reconc.ile_ us xp^/Zj^Junto the Father; that he arose from tlie dead, possesses an eternal " ' ' kingdom, justifies and sanctifies all believers, &.C., as is taught in the Apostolic Creed and the Symbol of Nice, ART. lY. (ll.) or .TUSTIFICATIOX. The adversaries condemn the doctiine taught in the fourth, fifth, ■sixth, and twentieth articles of our Confession, that l)elievers obtain the remission of their sins through Chi'ist, by foith alone, without any merit of their own ; and insolently reject these two tenets: first, that we deny that man can obtain remission of hif; sins through his own merit; and secondly, that we hold, teach, and confess that no one is reconciled to God, or obtains remission of his sins, but through faith in Christ alone. Now, since this controversy concerns the principal and most im- portant article of the whole Christian doctrine, and as much indeed .hot justified before God through faith, suppress Christ and the Gos- j^'pel, and teach the law. Some, perhaps, when we say that faith justifies before God, apply ^■^this merely to the beginning; namely, that faith is only the begin- ^'1/ ning of, or preparation for justification ; not that faith itself makes us \V; acceptable to God, but rather the love and works that follow it. ^^i^AThey imagine that faith is commended in the Scriptures, simply >«;| .J because it is a beginning of good works, — as much always depends H^ii upo^ t^P beginning. But this is not our view, for we hold, on this ^1, subject, that we become acceptable to God through fiiith itself. f And as the word justificari (to be justified, made just,) is used % j in two different ways, namely, to designate being converted or born A anew, and again in the sense of being esteemed just, we shall first show, that we are converted from evil, impious ways, born' anew, 'vv^ , \ and justified by faith alone. Some earnestly contend against the word sola, alone; yet Paul rlearly says, Rom. 3, 28 : " Therefore we conclude that a man is tK justified by faith without the fleeds of the, law . ' -J -■■ ■ ^g«inj Ephes. ■0'\.0 O' J2^tT i£-fit* or JCSTIl'ICAIUJN. 171 2, 8 : " It is the gift of (iotl, not of yourselves, not of works, lest any man should boast ;" and the same in Rom. 3, 24. Now if this word, this exdusiva sola, (the expression alone, which excludes every thing else,) is so objectionable to some, they may erase these words also, wherever found in the epistles of Paul : *^ through grace^' — ^'^ not of nwr/cs^' — "the gift of God," &c., "lest any man should boast," and the like ; for they are very deci- dedly exclusive [exclusivce.) The words, " through grace" ex- clude merit and all works whatsoever. And by the word sola, when we say that faith alone makes us righteous, we do not exclude the Gospel and the sacraments, and by holding that faith alone accomplishes all, invalidate the word and sacraments, as our opponents misinterpret our views on all subjects ; but we exclude our own merit. We have plainly stated above, that faith comes through the word. We therefore exalt the ministry and the word more highly than our adversaiies do, and say, be- sides, that love and works must follow faith. We do not, therefore, exclude works by the word sola, or hold that they should not follow ; but it is the confidence in our own merit and works that we exclude ; and say that they do not merit remission of sins. This we shall hereafter show more fully and dearly. That we obtain remission of sins through faith alone in Christ. We think our opponents must acknowledge, that above all things remission of sins is necessary to justification ; for we are all born in sin. Hence we infer : That, when we obtain the remission of sin, we are righteous and pious in the sight of God ; according to Psalm 325 1 • " Blessed is he whose transorression is foro-iven." But solely through faith in Christ, not through love, nor on ac- count of love or works, do we obtain the remission of sin, although love follows faith. It must follow therefore, that we are justified by faith alone. For the sinner's justification means, that he is changed into a pious being, and born anew of the Holy Ghost.* But we shall presently endeavor to show that we obtain remission of sin by faith alone, (as the minor says,) and not through love. Ouropponents have been trifling with these important things. Thev •This is the first or major proposition; and now follows the minor, i, c, the other proposition of thfj prrceiling argiinjpnt. 17*2 APOLOGY. ask, whether the remission of sin and the infusion of o;iace are one change, or two. It seems impossible for these idle, ignorant men to treat these things properly ; for, to have a real sense of sin and of the wrath of God, is not an unimportant or trifling subject ; nor is the consciousness of the remission of sin a feeble consolation. Thus Paul says, 1 Cor. lo, o6, o7 : " The sting of death is sin ; and the strength of sin is the law. But thanks be to God who glv- eth us the victory through our Lord Jesus Christ." That is, sin alarms the conscience ; this is done by the law, which shows us the earnest zeal and wrath of God against sin ; but through Christ we conquer. How is this effected ] When we believe — when our heai'ts are lifted up by the prom.ises of grace through Christ, and rely upon them. Thus we prove, that we obtain remission of sins, by faith in Christ, and not by works ; that is, God cannot be reconciled or his wrath appeased by our works, but Christ alone is the Mediator and Conciliator, and for his sake alone is the Father meiciful to us. Now no one by works can embrace Christ as a Mediator' but only by believing the w^ord which proclaims him a Mediator. Therefore, when our soids are comforted and lifted up by the divine promises made to us for Christ's sake, we obtain the remission of sin by faith alone. For Paul says, Rom. 0, 2, that through him we have access to the Father; and he adds expressly — hy faith. In this way, and in no other, are we reconciled to the Father, re- ceiving the remission of our sins, when we are encouraged to hold fast to the promise, in which grace and mercy are held out to us through Christ. Our opponents hold respecting Christ, the Mediator and Concili- ator, that he earns love, or the liahitum. dilectionis, for us. They do not say, that he must be our only Mediator, but rather bury him .again, and pretend that we have access to God through our works, that through these works we merit the hnbitum, and can then come to God, by means of love. This is indeed burying Christ anew, and taking away the whole doctrine of f\iith. But Paul, on the contrary, clearly teaches that we have access, that is, are reconciled to God through Christ. In order to show how this is effected, he adds that we have this acr cess through faith, obtain remission of our sins by faith, through the merit of Christ, and cannot appease God's anger, except through Christ. It is therefore very clear, that we do not merit forgiveness by our works or love. Secondly, it is certain that sins are remitted, for the sake of the Propitiator Christ, Rom. 3, 25 • '-' Whom God hath set forth to be OF JUSTIFICATION'. 173 a propitiation" or Conciliator ; and it is expressly added — " through faith." Accordingly we can avail ourselves of the Conciliator's ■worth, by embracing the promises of mercy through faith, and set- ting it up against the wrath and judgment of God. And the same is written in Heb. 4, 14, lo : We have a High Priest Christ, fyc. Let us go to him. ivith joyfulness. The Apostle tells us to ap- proach God, not relying on our own works, but trusting in the High Priest Christ. He therefore clearly requires faith. Thirdly, Peter says. Acts 10, 43 : " To him give all the Prophets witness, that through his name, whosoever believeth in him shall re- ceive remission of sins." How could Peter have expressed himself more clearly ? He says, we receive remission of sin through his name ; that is, we receive it through him not through ovr merit, not through our repentance (or attrition,) not through o?/r love, not by our own service of God, not by our human ordinances or works ; and he adds — if tve believe in him. He therefore requires failh to exist in the heart. For that reason he says : " To him give all the Prophets witness." This, it seems to me, is truly appealing to the Christian or universal church ; for if all the holy Prophets bear witness, their decision and testimony are truly glorious, grand, excellent, and forcible ; but of this passage we shall speak more hereafter. Fourthly, remission of sin is promised for Christ's sake. There- fore, no one can obtain it, unless by faith alone. For no one can take hold of the promise or participate in it, except through faith only. Rom. 4, 16: " Therefore it is of faith, that it might be by grace ; to the end the promise might be sure." Precisely as if he should say, that if our salvation and righteousness depended on our own merit, the promise of GofI would yet be uncertain artd useless to us ; for we could never know with certainty, when our merits would suffice. The pious heart and Christian conscience know this full well, and would not for a thousand worlds that our salvation depended upon ourselves. Paul agrees with this view. Gal. 3, 22: *' The Scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe." Here Paul casts aside all our merit; for he says we are all worthy of death, and concluded under sin ; he calls to mind the divine promise, by which alone we can obtain the forgiveness of sin ; and further adds how we become participants of the promise, namely, by faith. This argument, drawn by Paul from the very nature of the divine promise, namely, that as God's promise is certain and must remain Kure, (as it will not fail to do,) remission of sin cannot proceed from 174 APOLOGY. our merit ; else it would be uncertain, and we could not know when our merits would suffice; yes, I say, this argument, this foundation, is a firm rock ; it is almost the strongest in the whole of Paul's wri- tings, and is very often repeated and quoted in all the epistles. No one on earih will ever be able to devise, invent, or contrive any thing, by which this argument alone, if there were no other, can be overthrown. Nor will the pious and conscientious Christian by any means permit himself to be led away from the position, that we receive remission of sins by faith alone, for the sake of Christ's mer- its. For in this they have a sure, firm, and eternal consolation against sin and the devil, death and hell ; while every thing else rests on a sandy foundation, and is insufficient in the hour of temp- tation. Now, as we obtain remission of sin, and receive the Holy Ghost, through faith only, fiiith alone justifies us in the sight of God. For those who are reconciled to GotI, are righteous in his sight, and are his children ; not on account of their purity, but because of God's mercy, if they accept and embrace it through faith. Therefore the Scriptures testify, that we are justified before God by faith. We shall now cite passages which clearly state, that by faith we are made pious and righteous — not that our faith is a work so precious and pure, but solely because by faith, and by no other means, we receive the mercy offered. In the Epistle to the Romans, Paul treats particularly of the man- ner in which we are justified before God ; and arrives at the conclu- sion, that all those who believe that God is merciful to them through Christ, are justified before God by faith, without merit. And this forcible conclusion, this proposition, in which is comprehended the main subject of the whole ej)istle, yea, of all the Scriptuies, he lays down clearly and unequivocally in the third chapter to the Romans and the 2Sth verse: '•' Therefore we conclude that a man is justified by faith without the deeds of the law." Our adversaries here contend, that Paul excluded only the Jewish ceremonies, not other virtuous works. Paul, however, does not speak of ceremonies only, but properly and assuredly of all other works, and of the whole law, or Ten Commandments. For in the 7th verse of the 7th chapter he afterwards quotes the passage from the Deca- logue : " Thou slialt not covet." Now if we could obtain remission of sin by works, which are not embraced in the Jewish ceremonies, and thus merit righteousness, what need would there be of Christ and his promises ? Every thing that Paul said in various places con- ceining the promises, M'ould here be overthrown at once. He would OF JUSriFlC.VTlOX. 17'J be in error, when wi iting- to the Ephesiaris, 2, 8, 9 : '* For by grace are ye saveil, through tiuth ; and that not of yourselves : it is the gift of God ; not of works." Again, in the Epistle to the Romans, chap. 4, 1-6, Paul alleges of Abraham and David: — They hud received a commandment from God concerning circumcision. iSow if any works justify before God, then the works, which God had com- manded at that time, must also have justified. But Augustine clearly maintains, that Paul is speaking of the whole law ; and he argues this at length, in his work concerning the spirit and the letter, {de Spiritu et Lliera,) when he finally says : "Having now weighed and treated this subject, according to the strength which God has given us, we arrive at the conclusion, that no man is justified by the precepts enjoining a good life, but by faith in Jesus CUirist." Let no one, however, suppose, that Paul's declaration — "Man is justified by faith alone" — was made inadvertently ; for he teaches this doctrine at length in the fourth chapter to the Romans, verses 4 and 5, and repeats it in all his e|iistlt'S. In the fourth chapter he says : " Now to him that worketh is the reward not reckoned of grace, but of debt; but to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteous- ness." It is evident, from these words, that faith is the same thing that he calls the righteousness of God ; and he adds, that it is reckoned of grace, and that it could not be counted to us of grace, if works or merit had any tiling to do with it. For this reason, undoubtedly, he excludes all works and all merit, not only Jewish ceremonies, but all other good works also ; for if we were justified before God by these works, faith would not be counted to us for righteous- ness without works, as Paul explicitly says. And he adds : " We say that Abraham's faith was counted unto him for righteousness." Again, chapter o, 1 : " Therefore, being justified by faith, we have peace with God through our Lord Jesus Christ" — that is, our con- sciences have joy and peace before (Jod. Rom. 10, 10: " For with the heart man believeth unto righteous- ness." Here he calls faith the righteousness of the heart. Gal. 2, 16: "We have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law." Eph. 2, 8 : " For by grace are ye saved, through faith ; and that not of yourselves : it is the gift of tiod : not of works, lest any man .should boast." John I, 12, 1'3 : " Hut as manvas recei\ed him, to them gave he 176 APOLOGY'. power to become the sons of God, even to them that believe on his name : Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God." John 3, 14, 15 : " And as Moses lifted up the serpent in the wil- derness, even so must the Son of Man be lifted up ; that whosoever believeth in him should not perish." John 3, 17 : " For God sent not his Son into the world to con- demn the world ; but that the world through him might be saved. He that believeth on him is not condemned." Acts 13, 38, 39 : " Be it known unto you, therefore, men and brethren, that through this man is preached unto you the forgiveness of sins: And by him, all that believe are justified from all things, from which ye could not be justified by the law of Moses." How could he have been more explicit in regard to the kingdom of Christ and justification? He says that the law could justify no one ; and that Christ was given that we should believe that we are justified through him. He says in plain terms, that the law can justify no man ; therefore righteousness is accounted to us through Christ, if we believe thcit God is gracious unto us through him. Acts 4, 11, 12 : " This is the stone which was set at naught of yon builders, which is become the head of the corner. Neither is there salvation in any other : for there is none other name under heaven given among men, whereby we must be saved." We cannot, however, believe on the name of Christ, except by hearing his merit preached, and by embracing it. By faith in the name of Christ, therefore, and not by confidence in our own works, ' are we saved. For the word, name, here signifies the cause through and for, which salvation comes. Therefore, the praise and confession of the name of Christ, signifies trust in him, who alone is called, who is Christ, being the cause cf our salvation and the treasure by which we are redeemed. Acts 15, 9 : "He purified their hearts by faith." Hence the faith, spoken of by the Apos'les, is not a mere historical knowledge, but a powerful and vigorous operation of the Holy Ghost, which changes the heart.. Hab. 2, 4 : " The just shall live by his faith." Here we are told in the first place, that the just are made just by faith, if they believe that God is merciful through Christ ; and secondly, that faith produces life. Faith alone gives peace and joy to the heart and conscience, and eternal life, which begins here on earth. Isa. 53, 11 : " By his knowledge shall my righteous servant justify many." Now what is the knowledge of Christ, but a sense Ol" JUSTIFICATION. 177 of his benefits and his promises, which he preached and made known to the worhl ? To have a knowledge of these benefits is, to believe truly in Christ, to believe that God will certainly give what he has promised through Christ. But the Scriptures abound with such declarations and testimony. They treat of both, the law of God and his promises. Now the promises speak of the forgiveness of sins and the reconciliation of God through Christ. And in the writings of the Fathers we find many similar declara- tions. Thus Ambrose writes to Irena^us : "But the whole world is therefore subject to God, subdued by the law ; for, by the com- mandments of the law, we are all accused ; but by the works of the law, no one is justified. Through the law sin is made known to us, but guilt is removed by faith. It appears, indeed, as if the law had done harm, by including all under sin ; but Christ the Lord has come, and remitted our sins which we could not avoid ; and has blotted out the hand-writing, by the shedding of his blood. This is what Paul says to the Romans, f), 20 : 'The law entered, that the offence might abound : but where sin abounded, grace did much more abound' through Jesus. For, inasmuch as the whole world is guil- ty, he has taken away tlie sins of the whole world ; as John testifies, John 1, 29: 'Behold the Lamb of God, which taketh away the sin of the world.' Therefore no one should boast of his works, because no one is justified by his own deeds ; but he that is just, is made so in baptism, in Christ, since he became justified. For it is faith that releases us, through the blood of Christ, and blessed is he, whose sins are forgiven him, and to whom grace is come." These plain words of Ambrose evidently coincide with our doc- trine. He says that works do not justify us, and that faith redeems us through the blood of Christ. All the high-titled Sententiaries, (some are styled angeiici, others subfiles, others again irrefraga- biles, that is, doctors who are infallible,) together with all their works, throw less lio;ht on the meanino; of Paul, than this sino;le paragra})h from Ambrose. . In this sense Augustine also has written much, in opposition to the Pelagians, and in his work : Of the Spirit and Letter {de Spiritu el Literfi) he savs: " The law, with its righteousness, is set before us, in order that he, who keeps it, may live by it, and that all, when they know their infiimity, may come to God, who alone justifies, not through their own strength, nor the letter of the law, which we cannot fulfil, hut through faith. No one can do a truly good work, unless he first he righteous and godly; but righteousness is attained thiough faith aloiu-." Here he plaiuiv says that God, who alone 2:5 178 APOLOGV. blesses and sanctifies us, is reconciled ihrongh faith, and that faith makes us pious and just in the sight of God. Again, immediately afterwards: "The law works fear, but through faith we hope and trust in God. From those who fear the penalty, grace is concealed. In this fear, when a man is in anxiety, &c., through faith he must f^ee to the mercy of God, that He may give what he has commanded in the l;iw, and grant his grace." Thus he teaches, that by the law the heart is terrified, and through faith consoled ao-ain. It is really strange, that our adversaries can be so blind, and over- look so manv plain passages which clearly state that we are justified by faith and not by works. What can these deluded men be thinking of? ])o they suppose, that the Scriptures so often and so plainly repeat tht\se things without design ? Do they imagine, that the word of the Holy Spiiit is doubtful and inconsiderate, or that he knows not what he says ? On this subject these ungodly men have fabricated the sophistry, that the passages of Scripture which speak of faith, must be applied to fide formata, which is to say, that faith makes no one godly or righteous, except on account of love or works. In short, according to their view, it is not faith that justifies us, but love alone ; for they say, that faith is compatible with mortal sin. What is this but overthrowing all the promises of God and the pledges of grace, and preaching works and the law ? If faith obtains grace and the remission of sins on account of love, the forgiveness of sin must always be uncertain ; because we never love God as fervently as we ought ; nay, we cannot love God, until we are assured that our sins are remitted. Hence, when oui- op- ponents teach us to rely on such love to God as we are capable of, and upon our works, they entirely set aside the Gospel, M'hich preaches the forgiveness of sins, while no one can really feel or un- derstand such love to God, except he believe, that by grace he obtains remission of sins through Christ, without price. We also say, that love must follow fidth, as Paul tells us. Gal. 5, 6 : " For in Jesus Christ neither circumcision availeth any thing, nor uncircumcision ; but faith, which worketh by love." But we must not, therefore, put our trust in love, or build upon it, as if we obtained the remission of sins and reconciliation with God on account of love or through it. Neither do we obtain forgiveness of sii s for the sake of other works which follow, hut through faith alove. The promises of God. cannot be taken hold of by works, but by faith alone. Faith, properly speaking, or Jidcs proprie dicta, is. OF JUSTIl'ICATION. 179 when our hearts aii.l the Holy Ghost in us, dei-lcire that the prom- ises of Goil are true and certain; this is the faith, of which the Scriptures speak. Now, before we perform or accoiupUsh any thing, faitii does nothing but receive and accept gifts ; it is therefore coun- ted to us for righteousi.ess, as it was to Abraham, before we love, before we keep the hiw, or do any work. Nevertheless it is true, that fruits and works follow, and that faith is not a mere historical knowledge, but a new light in the heart, and an energetic operation of the Holy Spirit, by which we are regener- ated, and which gives comfort and life to the affrighted conscience. Since this faith alone obtains remission of sin, and renders us acce] - table in the sight of God, it is accompanied by the Holy Ghost, and it should be styled, rather than the love which follows, gratia gra- tum faciens ; that is, the grace which renders acceptable. We have hitherto presented abundant testimony from the Fathers and the Scriptures, for the purpose of showing more clearly, that throucrh faith alone we obtain the remission of sin for Christ's sake and are justified ; that is, that the unrighteous are sanctified and re- generated. Pious souls may observe here, that this doctrine of fliith is indispensable; for by it alone we learn to know Christ and his benefits, and in it alone the heart and conscience find true and indu- bitable rest and consolation. If there is to be a Christian church, and a Christian faith, they must preach and teach a doctrine, which places the soul, not upon error or sand, but on a foundation, on which it may firmly rely and trust. Our adversaries, therefore, are truly unfaithful bishops, preach- ers, and doctors ; they have hitherto given evil advice to men, and still continue to do so, by advancing doctrines, which leave them in doubt and suspense, as to the remission of their sins. For how is it possible, that those, who have not heard or do not know this im- portant doctrine of Christ — who yet waver, and doubt whether they have forgiveness of their sins — should sustain themselves in the peril of death, and in the last gasp and agony? Again, if there is to V)e a Christian church, the Gospel of Christ must ever remain in it, namely, the divine promise that oui- sins are remitted without merit, for Christ's sake. Those, who do not inculcate the faith of which we have been sj^eaking, suppress this holy Gospel entirely. Now it is shocking to hear, that the scholastics have not written a particle about faith. And these our adversaries follow, rejecting ibis most important doctrine of faith ; and they are so hardeni-d and blind, as not to perceive, that they are thus trampling under foot 180 APOLOGY. the whole Gospel, the divine promises concerning the remission of sins, and Jesus Christ himself. HI. OF LOVE AND THE FULFILMENT OF THE LAW. On this point our opponents meet us v^'ith the declarations. Matt. 19, 17 : " If thou wilt enter into life, keep the commandments ;" and Rom. 2, 13 : " Not the hearers of the law are just before God, but the doers of the law shall be justified ;" besides many similar passages, relative to the law and to works. Before we reply to this, it is necessary for us to state our views concerning love and the ful- filment of the law. It is written in the Prophet Jer. 31, 33 : " I will put my law in their inward parts;" and Rom. 3, 31, Paul says: "Do we then make void the law through faith? God forbid: yea, we estabhsh the law." Again, Christ says, Matt. I'J, 17 : " If thou wilt enter into life, keep the commandments.'' Paul also says to the Corin- thians, 1 Cor. 13, 3 : " If I have not charily, it profiteth me noth- ing." Tiiese and similar passages show that w^e must keep the law, when we -Ave justified by faith, and thus increase more and more in the Spirit. We are not, however, speaking of the Mosaic cere- monies, but of the Ten Commandments, which require us to fear and love God truly, from the bottom of our hearts. Now^, since faith is accompanied by the Holy Spirit, and produces in the heart a new light and life, it is true, and necessarily follows, that faith renews and changes the heart. What kind of a renovation of the heart this is, we learn from the Prophet, when he says : " I will put my law in their inward parts." Accordingly, when we are born anew by faith, and know, that God will be merciful to us, and be our father and our helper, we be- gin to fear, love, thank, and praise him, to entreat and look to him for assistance, and to submit to his will in afflictions ; then we also begin to love our neighbor. Then there is, within us a new heart, mind, and soul, through the Spirit of Christ. These things cannot take place, before we are justified by faith and born anew through the Holy Spirit ; because, in the first place, no one can keep the law, without the knowledge of Christ, nor can any one fulfil the law, without the Holy Spirit. But we cannot re- ceive the Holy Ghost, except through faith, as Paul says to the Galatians 3, 14 : " That we might receive the promise of the Spirit (hrough faith." It is, rnoreover, impossible for the human heart to love God by OF LOVE AND TIIK FULFILMENT OF THE LAW. 181 the agency of the law or works alone. The law manifests nothing but the wrath and severity of God, it accuses us, and shows how fearfully he will chastise sin with punishments both temporal and eternal. Hence, what the scholastics teach concerning the love of God, is a wild conceit ; it being impossible to love God, before we know and embrace his mercy through faith. Then only does God become [objectum amabile) object amiable, lovely. Although reason may, to some extent enable us, by its innate light, to lead an honest life, and to perform the external woiks of the law, without Christ and the Holy Spirit, yet it is true, as we stated above, the principal ]iarts of the divine law, that is, turning the whole heart to God, and reverencing him sincerely, (as required in the first table, and in the first and highest comraancluK'nt,) cannot be kept without the Holy Spirit. But our opponents are rude, indolent, and ignorant theologians. They consider only the second table of Moses and its works ; the first table, however, in which are embraced the chief doctrines of theology, and on which all depends, they disregard entirely. Yes, this most important, exalted, and holy commandment, which exceeds all the understanding of men and angels, which concerns the highest ser- vice of God, yea, the Deity himself and the honor of the Eternal Ma- jesty, and in which God commands us, sincerely to regard, fear, and love him, as our Lord and God, is treated by them as if it did not even belong to theology. But Christ is given to us, that our sins may be forgiven and the Holy Spirit imparted to us, for his sake. This Spirit works new light, immortal life, and eternal righteousness in us, in order to mani-; fest Christ in our hearts, as we find, .John 16, 14 : " For he shall re- ceive of mine, and show it unto you." He works other graces also, love, thanksgiving, chastity, patience, &c. No one is able, therefore, to fulfil the law without the Holy Ghost ; for this reason Paul says : " Do we then make void the law through faith ? God forbid : yea, we establish the law," Rom. 3, 31 ; for we cannot fulfil and keep the law, until the Holy Spirit is given us. And Paul remarks, 2 Cor. 3, 15, 16, 17, that the veil which covers the face of Moses, cannot be removed, except by faith in Christ the Lord, through whom the Holy Spirit is imparted. For thus he says : " But even unto this day, when Moses is read, the veil is upon their heart. Nevertheless, when it shall turn to the Lord, the veil shall be taken away. Now, the Lord is that Spirit : and where the Spirit of the Lord is, there is liberty." By the veil Paul means the opinions and misconceptions of men relative to the 182 APOLOGV. Ten Commamlments and the ceremonies; namely, that the hypocrites suppose that tlie law can be kept anil fulfiUeil by the observance of external works, and that the offeiings and the various services of God, e.r o'pere operato, justify us in the sia;ht of God. But this veil is drawn from our hearts, that is, our false views are removed, when God reveals our wretchedness to our hearts, and makes us sensible of his wrath and our sij)s. Then do we first observe, how far we are from fulfilling the law, how securely and blindly all men continue to live, and how destitute they are of the fear of God; in short, how far they aie from believing, that God created heaven, earth, and all creatures, that he sustains our breath, our life, and all creation con- tinually, and protects them against Satan. Here we first learn, that unbelief, security, and contempt of God, are so deeply concealed in us. Here we first experience, that we believe very feebly or not at all, that God forgives sins, that he hears prayer, &c. When we now hear the Word and the Gospel, and know Clirist through faith, we receive the Holy Spirit, and obtain proper views of God, fear and believe in him, &c. From this it is evident, that we cannot keep the law of God with- out faith, without Christ, without the Holy Ghost. For this reason also we assert, that the law must be kept, and that every believer begins to keep it, and increases more and more in the love and fear of God, which is fulfilling the commandments of God indeed. And when we speak of the keeping of the law, or of good works, we include both, the good heart internally and good works exter- nally. nyf , Wherefore, our adversaries do us wnong, in charging us with be- ing silent on the subject of good works ; while we not only assert, that men must do good works, but also in particular point out, that the heart must be engaged therein, if they are not vain, empty, cold, hypocritical works. Experience teaches, that although the hypocrites undertake to keep the law by their own strength, they are unable to do so, or to prove it by their deeds. For to what ex- tent are they free from haired, from envy, contention, rage, anger, avarice, adultery, &c. ? Can greater vices be found any where, than in monasteries? Human nature is much too weak, by its own strength, to resist the devil, his artifices and power ; for he holds all those captive, who are not redeemed by Christ. Divine strength and the resurrection of Christ are necessary to overcome the devil. And since we know that we become participants of Christ's strength and victory through fiiith, we can pray God, upon the promise given, to protect and govern us by his Sjiirit, thai the devil may not over- OF LOVE AND THE FULFILSIENT OF THE LAW. 183 throw or ruin us ; else we shall constantly fall into error and abom- inable vices. Paul therefore says, not of us, but of Christ, Eph. 4, 8 : " He led captivity captive;" for Christ conquered the devil, and promised the Holy Ghost through the Gospel, that by his assistance we may overcome every evil. And in 1 John 3, 8, it is written : " For this purpose the Son of God was manifested, that he might destroy the works of the devil." For these reasons, we teach not only how the law may be kept, but also how all that we do becomes pleasing to God, not because we are able, in this life, to keep the law so perfectly and purely, but because we are in Christ, as we shall hereafter show. It is evident, then, that our divines tench the truth concerning good works, and we add, that it is impossible for true faith, which comforts the heart and receives the forgiveness of sins, to be without the love of God. For, through Christ we approach the Father, and when we are re- conciled to God through Christ, then only do we believe anrl deter- mine fully in our hearts, that there is a true and living God, and that we have a Father in heaven, who is constantly looking down upon us, who must be feared, and should be loved on account of his unspeakable favors. Him we should always thank sincerely, and to him accord praise and honor, who hears our prayers, our sighs, and our groanings, as John says in his first Epistle, 4, 19: "We love him, because he first loved us;" for he gave his Son for us, and re- mitted our sins. Here John clearly shows, that faith goes before, and love follows. This faith, moreover, dwells in those, who are truly penitent, whose alarmed consciences feel the wrath of God and their own sins, and seek grace and remission of sin. And in this state of alarm, anxiety, and trouble, faith first exhibits itself, and must be cherished and increased. Faith cannot, for this reason, exist in carnal minded men, who feel secure, and live after the will and the lusts of the flesh. Paul says, Rom. 8, 1: "There is, therefore, now no con- demnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit." Again, verses 12, 13: "We are debtors, not to the flesh, to live after the flesh. For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live." Faith therefore which is found only in truly penitent souls, cannot co-exist with mortal sin, as our opponents assert. Consequently it cannot exist in those who live in a carnal manner after the worl 1, according to the will of Satan and the lusts of the flesh. 184 APOLOGY. From among these fruits and effects of faith our opponents select but one, — namely, love, — and teach that love justifies us in the sight of God ; consequently they are nothing but preachers of works, and teachers of the law. They do not, in the first place, teach that we obtain the remission of sin through faith. They do not preach Christ, the Mediator, that through him we receive the mercy of God, but speak of our love and our works ; and yet they do not tell us what kind of love it is, nor are they able to define it. They boast of their ability to fulfil or keep the law, although the honor belongs to Christ alone. Thus they oppose their own works to the judgment of God, and maintain that they merit, de condigno, grace and eternal life. This is, indeed, a perfectly vain and impious confidence in their own works. For it is impossible iu this life even for Christians and saints themselves, to keep the law of God per- fectly ; for evil inclinations and desires always remain in us, although the Holy Ghost resists them. Some one of them may ask : " Since we acknowledge that love is the offspring of the Spirit, and since it is called a holy work and the fulfihnent of the law, why we do not also teach that it justifies us before God ?" Reply, — First, most assuredly we do not receive the forgiveness of sins either through love or on account of it, but through faith alone for Christ's sake. Faith alone in the heart looks upon the promises of God ; faith alone is the assurance, upon which the heart rests with certainty, that God is merciful — that Christ died not in vain, &c. This faith alone overcomes the terrors of sin and death. He that still wavers, or doubts that his sins are remitted, does not confide in God, but he despairs of Christ ; because he believes his sins to be greater and stronger than the death and blood of Christ; and yet Paul says, Rom. 5, 20, that, "Where sin abounded, grace did much more abound," that is, it was stronger, richer, and more powerful. Now if any one expects to obtain the remission of his sins, on account of his love, he reviles and dishonors Christ, and will dis- cover, in his last moments, when he must appear before the judg- ment seat of God, the vanity of such confidence. It is therefore certain, that we are justified by faith alone. And as we do not ob- tain the remission of sin by good works and virtues : such as patience, chastity, obedience to government, and yet these virtues follow faith; so we do not obtain remission of sin on account of love to God, al- though it must follow faith. But when Christ declares, Luke 7, 47 : " Her sins, which are OF LOVE AND THE FULl'lLMKNT OF THE LAW. 185 many, are forgiven : for she loved much," he himself explains his words by saying verse 50 : " Tliy I'ailli hath saved thee." Christ did not wish to leave the impression, that the woman merited the for- giveness of sins by her work of love; hence, he expressly declared that her faith had saved her. Now it is faith which relies on the mercy of God and his Word, and not upon works. If we believe that faith can rely both upon God and the works of men at the same time, we certainly do not understand what faith is. The alarmed conscience cannot be appeased by its own works, but must cry for mercy ; and there are no other means, by which it can be consoled and relieved, but the Word of God. The narrative itself shows plainly in this place, what Christ calls love. The woman comes to Christ, confi- dent of obtaining the remission of her sins from him. Truly this is acknowledging and honoring Christ ; for greater honor than this no one can confer upon him. It is really confessing Christ, or the Messiah, to seek lemission of sin i>om him ; ant! to recognize Christ in this manner, to confess and receive him thus, is to believe on him sincerely. But Christ did not use the words, "she loved much," while speak- ing with the woman, but when he spoke to the Pharisee. For Christ, the Lord, compared the whole honor, conferred on him by the Pharisee, with the offerings and works of the woman. He re- proves the Pharisee for not recognizing him as Christ, although he was honored as a guest, and a pious and holy man. But he commends the worship of the woman, the confession of her sins, and her eifort to obtain their remission from him. This noble ex- ample justly moved Christ to reprove the Pharisee, who, although a wise and honorable man, still did not believe on him. He re- prf)ached him with his unbelief, and achnonished him by the example of the woman, as though he would say to the Pharisee: shame upon thee! that thou art so blind as not to recognize me as Christ and the Messiah, although ihou art a teacher of the law ; while this wo- man, poor and without learning, recognizes me. Here, therefore, he commends not only love, but the whole cnltxis, or service of God, faith with its fruits, Avhile speaking to the Phari- see of the fruits. Because faith in the heart cannot be shown or exhibited toothers, except by its fruits; these establish the truth before men, that faith is in tlie heart. Christ did not mean that love and works shoidd be the treasure, b\ which our sins are recomjunsed ; — that treasure is the bidod e justified." Here the Psalmist clearly testifies, that all the saints, all the pious children of God, having the Holy Spirit, tmless God remit their sins through grace, have sins still remaining in the flesh. When David says in another place : " Judoe me, O Lord, according to my righteousness," (Psalm 7, 8,) he sjieaks of bis cause, and not of his own righteousness ; but his prayer is, that God would protect his cause and his Word, — since he says: Ji/do;e, Lord/ my cause. Again, Psalm 130, 3, he clearly asserts, tliat no one, not even the greatest saint, can bear the judgment of God, if he would mark iniquities, saying: ''If thou, Lord, shouldst mark ini- (juities, O Lord, who shall stand?" And thus Job says, 9, 2H ; "I am afraid of all my sorrows, I know that thou wilt not hold me innocent." Again, verses 30, 31 : *' If I wash myself with snow-water, and make my liands never so clean; yet shalt thou plunge me in the ditch, ajid mine own clotjies IbH APOLOGY. shall nhlior me." Again in the Proverbs of Solomon 20, 9 : " Who can say, 1 have made my heart clean ?" And 1 John 1, 8 : " If we say tliat we have no sin, we deceive ourselves, and the truth is not in us." — Thus, in the Lord's prayer, even the saints pray — " For- give us our debts," Matt. 6, 12; consequently they also are guilty anil sinful. Again, Numb. 14, IS : " The Lord is loiig-sulTering, and ol' great mercy, forgiving iniquity anil transgression, anil by no means clearing the guilty ; visiting the iniquity of the fathers upon the chil- dien unto the third and fourth generation." Zachariah the pro])het, 2, 13, says: " Be silent, O all ilesh, before the Lord ;" and Isaiah, 40, 6 : " All flesh is grass," — that is, the flesh and all the righte- ousness of which we are capable, cannot bear the judgment of God. And we find, Jonah 2, 8 : " They that observe lying vanities forsake their own mercy." Wherefore mercy alone sustains us — our own works, merits, and power cannot help us. These and similar declarations in the Scriptures, show that our works are impure, and that we need grace and mercy ; therefore works do not afford the conscience peace, but mercy alone, which we apprehend through faith. Thirdly. — Nevertheless Christ still remains the only Mediator and Conciliator, when we are thus born anew in him. Hence those are in error, who pretend that he acquires for us only primam. fi;ralia7ny or the first grace, and that we must afterwards earn eternal life by our own works and merits. He remains the oidy Mediator, and we should entertain no doubt, that God is gracious to us for his sake alone, although we are even unworthy of it ; as Paul says, Rom. 5, 2 : " By whom also we have access by faith into this grace wherein we stand." Our best works, even after we receive the grace of the Gosj)el, (as we said,) are still imperfect. For sin and the fall of Adam are not so insignificant, as liuman reason supposes. The ter- rible wrath of God, entailed upon us by disobedience, exceeds the understanding and all the conceptions of man. A most fearful cor- ruption has come upon the whole nature of man, which no power but God's can restore. The Psalmist therefore says, 32, 1 : " Bless- ed is he whose transgression is forgiven." Hence we stand in need of grace, of God's merciful goodness, and the forgiveness of sins, though we have performed many good woiks. That grace, how- ever, is obtained only through faith. Consequently Christ alone continues to be the High Priest and Mediator ; and whatever good we may do, or to whatever extent we may keep the law, this does not please God in itself, but because we cleave to Christ, and are consci- jOini that God is gracious to us, not for the sake of the law, but of Christ. OF LOVE AND THE FULFILINIENT OF THE I, AW. ifei) Fourthly. — If we should iniiiiiUiin the doctiine, tliat, alter we re- ceive the Gos[)el and are reireiierated, we must merit tlie (continued favor of God by our works, and not through faith, our conscience could not be pacified, but must despair. For the hiw continually accuses us, because we are unable to keep it perfectly, as the universal, holy, Christian church, and all the saints have ever ac- knowledged, and still acknowledge. Thus Paul says, Rom. 7, 19: " For the good that I would, I do not ; but the evil which I would not, that I do," &c. Again, verse 2o : " With the (h'sli I serve the law of sin." No one fears and loves God with his whole heart, as he is bound to do ; no one bears the cross and aflliction with entire submission to God ; we all frequently doubt, in our weakness, w'hether God takes care of us, ami regards us, and heai's our prayers. We frequently murmur with impatience against God, when the ungodly prosper and the pious are afflicted. Again, who is it that peifornts his duty perfectly in his vocation, or who is not angry with God in temptations, when God withdraws himself? Who loves his neighbor as himself? Who is free from all manner of evil lusts ? Of all these sins the Psalmist says, Psalm 32, (3 : " For this shall every one, that is godly, pray unto thee in a time when thou mayest be found.'* Here he tells us, that all the saints must pray for the remission of sins. Therefore, those are perfectly blind, who maintain that the evil desires in the flesh are not sins. Paul says of them, Gal. 5, 17 : " The flesh lusteth against the Spirit, and the Spirit against the flesh ;" for the flesh ))laces no confidence in God, relies on the world and temporal goods, seeks man's consolation and aid in afiliclions, even against God's will, doubts his mercy and assistance, and murmurs against him in crosses and temi^tations ; all this is against the com- mandments of God. The Holy Ghost contends and strives in the hearts of the saints, against the sin inherited from Adarn, in order to remove and destroy the poison of the old Adamic nature, — the evil, desperate character of the heart, — and to produce in us another mind and disposition. Augustine also says, " We keep all the commandments of God, when all is forgiven us that we do not keep." Hence he as- serts that even the good works wrought in us by the Holy Spirit, are pleasing to God, only when we believe (h.it he accepts us for Christ's sake, and not because they arc in themselves worthy of iiis acceptance. And .Jerome says in opj)nsition lo Pelagius: "We are justified when we acknowledge oui selves to be sinners; and our iii,hleous- 190 APOLOGV. ness does not depenci on our merit, but on the mercy of God." For tliis reason, though we abound in truly good works, and have thus begun to keep the law of God, like Paul when he preached faithfully, still we must have faith; we must trust that God is gracious and re- conciled to us for Christ's sake, not on account of our works, be- cause nieicy cannot be embraced, except through fiiith alone. Those, therefore, who teach that we become acceptable to God on account of our w^orks, and not for the sake of Christ, lead the conscience into oast, that they are assured by this passage that, not only faith, but love also, justifies us before God. But we shall find no difficulty in re- plying, inasmuch as we have shown above what views we entertain in relation to love and works. Paul means in this passage, that (Christians should love their neighbors, and this we also assert. For we have already said, that when we are regenerated, we begin to keep the law and to obey the commandments of God. Hence, if any one neglects Christian love, he has become cold, — though he may have had strong faith, — he has become carnal minded, he is (lestitute of the Spirit and faith ; because the Holy Spirit is not, where Christian love and other good fruits are wanting. But it does not follow from this, that love justifies us before God ; that is, that we therefore obtain the remission of our sins through love; that love overcomes the terrors of sin and death ; that love should be set up against the wrath of God and his judgment, instead of Christ ; that love fulfils the law ; that we are reconciled and be- come acceptable to God through love, and not for the sake of Christ. Paul says nothing concerning all these things ; and yet our oppo- nents invent them. For, if by our love we can overcome the wrath of God, and if we become acceptable to him by our fulfilment of the law, our adversa- ries may also assert, that the divine promises and the whole Gospel are of no account ; because it teaches that we have access to God through Christ alone, and that we are not acceptable to God for our works of the law, but on account of Christ, as the only Mediator and Reconciler. Our adversaries, by making additions, as in this place, explain many passages of Scripture according to their own opinions, and contrary to the true import. This passage is sufficiently clear, if they only cease adding their own dreams, which arc not in the Scrip- OF LOVE AND THE FULFILMENT OF THE LAW. 195 tures; for they do not understand what faith is, what Christ is, or how man is justified before God. The Corinthians and others among them, had heard the Gospel, and received many excellent gifts; and, as is usually the case in matters of this kind, they were zealous and active in all things, in the beginning; but afterwards, when factions and sects arose among them, as Paul informs us, they began to scorn the true A])ostles. Paul for this reason reproves them, and admonishes them to union and Christian love. Nor does he, in this place, speak of fhe remis- sion of sins, or the manner of becoming just and righteous in tli«* sioht of God, or how a sinner is converled to Christ, or of lo\e In God ; but rather concerning the fruits of faith, and concernii g love toward our neighbors. Now it is most absurd to suppose, that the love we exercise on earth toward our neighbors, should justify us before God, when at the same time it is essential to that righteousness which avails in the sight of God, that we should obtain what will appease the wrath of God, and calm the conscience l>efore him in heaven. None of these things can be effected through love, but through faifh alone, by which we embrace Christ and the promises of God. This is true, however, that he who loses love, loses ako the Sf)irit and faith. Thus says Paul : If 1 have not charity, I am nothing ; but he does not add the affirmative, that love justifies before God. Yet they allege here, that love is preferred to faith and hope: for Paul says, 1 Cor. 13, 13: "The greatest of these is charity." Hence, they contend, that the virtue which Paul calls the greatest, jus- tifies and sanctifies us in the sight of Go(L But in fact, Paul i<5 here speaking of love to our neighbors, and that love, he says, is the greatest, because it extends far and produces much fruit upon earlh. Faitli anent, we shall be redeemed from our sins ; for this reason his expression is correct, break off thy sins. But it does not follow from this, that we are redeemed from our sins on account oi our works, or that our works are a recompense for our sins. Nor does Daniel call for works only, but he says : " Break off thy sins by righteousness." Now it is universally known, that righteousness in the Scriptures does not mean external works merely, but it in- cludes faith, as Paul says, Rom. 1, 17: "Justus ex fide vivet,'^ *' The just shall live by faith." Daniel, therefore, first requires fiiith, when he mentions righteousness, and says : Break off thy sins by righteousness, that is, by fiith towards God, through which thou shalt be justified- In addition to this do good w'orks also, namely, attenri to thy office, be not a tyrant, but see that thy government be useful to the country and the people, maintain peace, and protect the poor against unjust power; these are princely alms, (^eleemosyna:). Hence it is clear, that this passage is not opposed to the doctrine of faith. But our stupid adversaries add their appendages to all such passages, namely, that our sins are remitted for the sake of our works, and they teach us lo rely on these works ; yet these passa- ges do not say this, but require good works, because indeed another and a better life must be WM'Ought in us. These works, however, must not take the honor belonging to Christ. In the same manner we may reply to the passage which is quo- ted from the Gospel : " Forgive, and ye siiall be forgiven," Luke (3, 37 ; for it involves the same doctrine concerning repentance. The first part of this passage requires a reformation and good works^ the other part affixes the promise. But we must not infer from this, that our forgiving others, merits for us, ex opere operato, the re- mission of our sins. Because Christ does not assert this, but as in the sacraments he attaches the promise to the external signs; so also in this place, he attaches the promise concerning the remission of sins to the external good works- And as we do not obtain the forgiveness of sins in the Eucharist, without faith, ex opere operatOy so we do not in this work and in our forgiving ; for, to forgive oth- ers is no good work, imless God has previously forgiven our own sins in Christ. God must, therefore, forgive us, before cur forgive- ness of others can please him. For Christ was wont thus lo con- 201 APOLOGY. nect the law and the Gospel — faith and good works — in order to show, that there is no faith where good works do not follow ; and at the same time to furnish us with external signs, to remind us of the Gospel and the remission of sins, for our comfort; thus to give full exercise to our faith. Thus, then, such passages must be understood ; else they would be directly in opposition to the whole Gospel, and our beggarly works would take the place of Christ, who alone must be our recon- ciliation, and must not be contemned. Again, if they were to be understood as relating to works, the forgiveness of sins would be altogether uncertain ; for it would rest on a loose foundation, — on our miserable works. They also quote the passage, Tobit 4, 10 : " Alms do deliver from death, and sutfereth not to come into darkness." We do not say that this is a hyperbole, although we would say so, in order to maintain the honor of Christ ; for it is his office alone, to redeem from sin and death. But we shall recur to our former rule, namely, that neither the law nor works, without Christ, justify man in the sio-ht of God. Alms therefore (which follow faith) become pleasing to God only after we are reconciled through Christ, and not before. For this reason they do not deliver from death, ex opere operato, but, as we have stated above on the subject of repentance, faith must be connected with its fruits. Thus we may say of alms, that they please God, because they are given by believers. Tobit is speaking of faith as well as alms ; for he says, verse 19 : *' Bless the Lord thy God always, and desire of him that thy ways may be di- rected," &c. Here he is in fact speaking of the faith to which we refer, w^hich believes that God is gracious to us, and that we are bound to praise him for all bis great goodness and mercy. To him this faith also daily looks for help, and prays him to guide us in life and in death. In this sense we may grant, that alms are meritorious in the sight of God, but we cannot admit that they are able to overcome death, hell, the devil, and sin, or to give peace to the conscience, (for this must be effected solely through faith in Christ,) but they merit for us the protection of God against future evil and danger of body and soul. This is the simple meaning, and corresponds with other pas- sages of Scripture. Because, when good works are commended in the Scriptures, we must always be governed by the principle of Paul, that the law and works must not be exalted above Christ, and that Christ and faith transcend all works as far as heaven is above the earth. OF LOVE AND THE FULFILME!^T OF THE LAW. 205 Moreover they cite the declaration of Christ, Luke 11, 41 : "Give alms of such things as ye have ; and behold, all things are clean unto you." Our adversaries being deaf, or dull of heaiing, it is necessary for us frequently to lepeat the rule, that the law without Christ jus- tifies no one before God, and that no works are acceptable except for Christ's sake alone. Our opponents, however, exclude Christ on every side, act as though Christ were nothing, and impudently teach, that we obtain remission of sins through good works, &c. But if we view this passage as a whole and in its connection, we shall find that it also speaks of faith. Christ reproves the Pharisees, because they imagined that they could become holy and pure before God by various haptismata carnis, that is, bodily baths, washings, and purifyings of the body, of vessels, and garments, even as one of the Popes has inserted in his canons, an important papistic clause con- cerning holy water, that, when besprinkled with consecrated salt, it sanctifies and purifies the people from sins; and the glossary says, that it purifies from daily sins. The Pharisees also entertained simi- lar errors, which Christ reproved, proposing two kinds of purifica- tion, an internal and an external, instead of those they had devised, and admonished them to be pure inwardly. This is effected by faith, as Peter says in the Acts of the Apostles 15, 9. And Christ adds, with regard to external purity : " Give alms of such things as ye have, and behokl all things are clean ui'to you." Our adversaries do not correctly use the expression, all thins;s ; for Christ applies the conclusion to both propositions, — the internal purity and the external, — and says : All thimxs are clean unto you ; that is, when you not only bathe your bodies, but believe God and are inwardly clean, giving alms outwardly, all things are clean unto you. And he shows that true external purity consists in the works which God has commanded ; not in human ordinances, such as those traditions of the Pharisees vrere, and as the sprinkling and be- sprinkling with holy water, the snow-white vestment of the monks, distinctions in meals, and the like, now are. Our adversaries, however, sophistically apply this sic^num uni- versale, general term, namely, the phraso, all things, to one part alone, and say : All things are clean v.nio you when you give alms, &,c. It is like saying: "Anclrcwis here, therefore all the Apostles are here." In the antecedent or preceding part of this passage, both — believe and give alms — ought therefore to remain connected. For this is the object of the whole mission, the whole office of Christ ; he came, that they might believe. Now when both parts are connected, faith and the giving of alms, it truly follows, 206 APOLOGY. that all things are pure, — the heart by faith, the outward walk by good works. Thus we ought to connect the whole discourse, and not pervert the one part, and explain it as meaning that our hearts are cleansed from sin by our alms. Some think, that Christ here spoke ironically against the Pharisees, as if he would say : " Yes, gentle siis, rob and steal, then go and give alms, you shall soon be pure ;" they think that he reproved their Pharisaic hypocrisy with some degree of severity and scorn. For, although they were full of unbelief, avarice, and all manner of evil, yet they observed their purifications, gave alms, and imagined that they were very pure and perfect saints. This explanation is not repugnant to the text. What reply is to be made in regard to other similar passages, can easily be inferred from those which we have explained. For this rule explains every passage relating to good works, and shows that apart from Christ they avail nothing in the sight of God, that the heart first needs Clirist, and must believe that it is acceptable to God for the sake of Christ, and not on account of its own works. Our adversaries also produce several argum.ents from the schools, to which it is easy to reply, when we know what faith is. Experi- enced Christians speak of faith far otherwise than the sophists do, as we have also shown above, namely, that to believe, is to trust in the mercy of God, that he will be gracious to us for the sake of Christ, without our merit ; and this is believing the Article concern- inp- the remission of sins. This faith is not a mere historical know]- edge, for such the devils also have. The argument of the schools is therefore easily refuted when they say : " The devils also believe, therefore faith does not justify." Yes, the devils have a historical knowledge, but they do not believe the remission of sins. Again, they maintain, that to be just means to obey. " Now," say thev, " the performance of works is oliedience ; therefore works must justify." To this we reply : righteousness is the obedience which God accepts as such. Now God will not accept our obedi- ence in works as righteousness, because it is not sincere obedience, . inasmuch as no one truly keeps tlie law. Be has, therefore, ordained obedience of another kind, which he will accept as righteousness, namely, an acknowledoment of our disobedience, and confidence that we are acceptable to God for the sake of Christ, not on account of our obedience. Hence we may here say, that to be just is to he ac- ceptable to God, not on account of our obedience, but through mer- cy for Christ's sake. Again, " It is sin to hate God ; therefore, it must be righteousness to love God." True, to love God is righteousness according to the OF LOVE AND THE FULFILMENT OF THE LAW. 207 law ; but no one fulfils this law. The Gospel, therefore, teaches a new righteousness, that we please God on account of Christ, although we do not fulfil the law ; and yet, that we should hegin to obey it. Again, what is the dillerencc between faith and hope? Reply: Hope awaits future blessings and deliverance from calamity ; faith receives ihii present leconciliation, an 1 is fu!iy persua.Ie.l that Go I has forgiven our sins, and is now gracious to us. This is a noble wor- ship of God, in which we ser\e hiui by giving him the honor, and holding his mercies and promises with such assurance, that we can receive and expect all mamier of blessings from him, without merit. In this divine seivice the hcait should be exercised and grow; but of this the ignorant sophists know nothing. Hence it is easy to perceive, what we ought to hoi 1 in regard to merito condigni, respecting which our adversaiies imagine, that we are justified before God by love and by oui- works, not even mentioning faith, but mr.king our works, our fulfilment of the law, a substitute for Christ the Mediator. This is utterly inadmissible. For although we have stated above, that love certainly follows wherever the new birth has been effected through the Spirit and grace ; yet the glory of Chiist must not be transferred to our works ; for it is certain, that both before as well as alter them, provided we come to the Gospel, we are esteemed just for the sake of Christ, and he remains the Mediator and Conciliator before as well as after, and after as well as before them ; yea, through Christ we have access to God, not because we have kept the law, and performed many good works, but because we so joyf^ully and confidently rely on grace, and so firmly trust that by grace we are esteemed just "m the sight of God, for Christ's sake. And the holy universal Christian church teaches, proclaims, and confesses, that we are saved through mercy ; as we have shown above from Jerome. Our righteousness does not depend upon our own merit, but upon the mercy of God ; and this mercy is apprehen- ded through fiith. But here, let every intelligent reader observe, what would result from the doctrine of our adversaries. For if we maintain that Christ has merited for us only prirnam gratiam, that is, the first grace, (as they call it,) and that we must afterwards merit eternal life by our works, neither our hearts nor our consciences can be pa- cified, either in the hour of death or at any other time ; nor can we ever build on sure ground, or know whether God is gracious to us. Thus their doctrine constantly leads the conscience to nothing but 208 APOLOGY. grief, and finally to despair. For the law of God is not a jest ; it accuses us continually, when apart from Christ ; as Paul says, Rom. 4, 15 : " The law worketh wrath." Thus, then, when our con- sciences feel the judgment of God, and have no sure comfort, they fall into despair. And Paul says : "Whatsoever is not of fiuth is sin," Rom, 14, 23. But those can do nothing in faith, who are to receive the grace of God, only after fulfilling the law with their works. For they will always waver, and doubt whether they have performed works enough, or whether perfect satisfaction has been rendered to the law. Yea, they will forcibly feel, that they are still indebted to the law ; for this reason they can never feel assured that they have obtained the grace of God, or that their prayers are heard. Therefore they can never truly lo\e God, nor can they expect any blessing from him, or serve him aright. For the soul, in which nothing but doubt, despondency, murmurs, dissatisf.iction, and hatred of God, dwell, is, indeed, hell itself. Yet in that hatred, they hypocritically call upon God, as did Saul, the ungodly king. On this point we may appeal to the conscience of every Christian, and to all that have ex})erienced temptations. They must acknowl- edge, that such uncertainty and disquietude, such torment and ter- ror, despondency and despair, result from this doctrine of our adver- saries, who teach or imagine, that by our works, or fulfilment of the law, we are justified before God. They direct us to a by-path, to our feeble woiks, instead of the rich, blissful promises of grace, made to us through Christ the Mediator. The conclusion stands strong as a wall, yea, firm as a rock, that although we may have begun to do the law, yet w^e are not accepta- ble to God, and do not obtain peace with him on account of such works, but for the sake of Christ, through faith; nor does God owe us eternal life for these works. For, ca en as remission of sins and righteousness are imputed to us for the sake of Christ, not on ac- count of our v.'oiks or the law ; so eternal life, together with righte- ousness, is olTcred on the same ground. Christ says, .John 6, 40 : " This is the will of him that sent me, that every one Avhich seeth the Son, and believeth on him, may have everlasting life." Again, verse 57 : " He that believeth on me hath everlasting life." Now we would ask our opponents, what advice they give to dis- tressed souls in the hour of death: whether they encourage them to hope that they will fare well, be saved, and obtain the grace of God on account of their own merits, or by the grace and mercy of God for Christ's sake ? For St. Peter, St. Paul, and such saints, cannot OF LOVE AND TlIK rULriLMKNT OF THE LAW. 209 boast that God owes them eternal liie for their martyrdom ; nor did they rely on their works, but on the mercy promised in Christ. And it would be impossible for a saint, however great and exalted, to endure the accusations of the divine law, the great power of Sa- tan, the terrors of death, and finally, the despair and fear of hell, without seizing hold of the divine ])romises, the Gospel, as of a tree or branch in the great flood, in the strong, violent stream, among the waves, the surges, and pangs of death ; or without holding by faith to the word which proclaims grace, and thus obtaining eter- nal life without any works, without the law, by grace alone. This doctrine alone suppoits the Christian in temptations and in the ago- nies of death, — a doctrine of which our adversaries know nothing, and speak as the blind do of colors. But now they will say : "If we are to be savcil by mercy alone, what difference is there then between those that are saved, and those that are not ? If merit av;iils nothing, there is no difference between the wicked and the good, and it follows that they are alike saved." This argument induced the schoolmen to invent the meritum con- digni, because there must be a difference between those that are saved and those that are condemned. In the first place, however, we assert, that eternal life belongs to those whom God regards as just, and when this is the case, they have become the children of Gcd, and joint heirs with Christ; as Paul says to the Romans, 8, 30 : " Whom he justified, them he also glorified." Hence none are saved, excejit those that believe the Gospel. But as our reconciliation with God would be doubtful, if it depended on our works and not upon the gracious promise of God, which cannot fail ; so also would all our hopes be doubtful, if they were based on our merit and woiks. For the law of God accuses us continually, and our hearts aie sensible only of this voice from the cloud and the flame of fire, ])eut. /), 6, &c. : / am the Lord thy (ii)fl, this- s/inU Ihou do, ihou oinrsl this, this will 1 h'lve thee do, iVc. No conscience can h? at j^eace for a moment, when the law and Moses press upon the heart, before it endtraces Christ l)y faith. Nor can it tndy hope Ibi- cl(Miial life, until it has obtained peace. For the doubting soul ilces from (iod, falls into despair, and cannot hope. Now the lK)j)e of eternal life must be certain, and in order that il m;iy not waver hui be sine, we must believ(> that we receive eternal lilr, mil llii():i<.;li diir works or nieiil , Iml bv gra''(> alone, ihrniioli tiiil II in ( '1im>1 . In lempoi;,! iii.il Icis iiiid World | v idiirl s, lliercaie found mcrcy and jiislifr. .Iiisliie e- uiadr '•ciij.in In iIh' law and by judgment; 210 APOI-OGY. mercy is precarious. With God, however, it is otherwise, because grace and mercy are prouiised by an in(hibitable word, and the Gos- pel is that word ; it commands us to beheve that God is gracious to us and will save us for Christ's sake, as we find John o, 17, 18: " For God sent not his Son into the world to condemn the Avorld ; but that the world through him might be saved. He that believeth on him is not condemned," &c. Whenever we speak of mercy, therefore, it must be imderstood, that faith is required ; and this faith constitutes the difference be- tween the saved and the damned, the worthy and the unworthy. Because eternal life is promised to none but those, who are recon- ciled in Christ. Now faith reconciles and justifies us in the sight of God, whenever we, lay hold of the promise through faith- And dur- ing our whole life we should pray God and exert ourselves, that we may receive and increase in faith. For, as we said above, faith ex- ists wherever there is repentance ; but it is not in those who live af- ter the flesh. This faith must also grow and increase during our whole life, amid various temptations. And they who obtain faith, are born anew, so that they also lead a new life, and do good works. Now we say not only that true repentance must continue during the whole life, but also good works and the fruits of faith ; although our works never become so precious, as to be equal to the treasure of Christ, or to merit eternal life; for Christ says, Luke 17, 10: " When ye shall have done all those things which are commanded you, say. We are unprofitable servants." And St. Bernard cor- rectly says: "You must necessarily first believe that you cannot, receive the forgiveness of sins, except through the grace of God ; and then, that you can have and do no good works, unless God grant them to you ; and finally, that you cannot merit eternal life by any good works, even if it w'ere not given to you without merit." And a little further on, he says: " Let no one deceive himself; for if you Y%'ould properly consider the matter, you would undoubtedly discover that you cannot, with ten thousand, meet him who is ad- vancing against you with twenty thousand," &c. These declaia- tions of St. Bernard are certainly most emphatic: let them believe these, if they will not believe us. Therefore, in order that the heart of man may enjoy true and in- fillible consolation and hope, we refer them, as Paul does, to the divine promise of grace in Cbrist ; and teach them that they must l»elieve, (luit God grants us eternal life, not on account of our works, or the fulfilment of the law, but fi)r the sake of Christ ; as the apos- OF LOVE AND THK I'ULK ILMENT OF THE LAW. 211 tie John says in his 1 Epistle -5, 12 : " He that hath the Son hath life; and he that Imth not the Son of God hath not life." In this matter our adversaries have eminently manifested their great skill, in perverting the declaration of Christ : " When ye shall have done all those things which are conunanded you, say, We are unprofitable servants." They transfer this language from works to faith, saying: " Much more, are we unprofitable servants, when we believe all things." Verily I these are miserable sophists, perverting altogether the consolatory doctrine of fiiith. Say, ye dolts, how would you advise a dying man, who feels that he has no work that would be sufficient before the judgment-seat of God, and that he can depend on none ? Would you also say to him : " Although you In - lieve, yet you are an unprofitable servant, it will avail you nothing ;" Surely the distressed conscience must fall into despair, when it knows not that the Gospel requires foith, for the very reason that v. e are unprofitable servants, and have no merit. We should, therefore, beware of the so];hists, who so blasphe- mously pervert the words of Christ. For it does not follow, that because works avail nothing, therefore faith also can not help us. We must give these rude dunces a common example :— It does not follow that if a farthing avails nothing, therefore a florin is of no ac- count. As a florin is much more valuable and eiTicacious than a fiir- thing, we must know that faith is much greater and more efficacious than works. Not that faith is efficacious on account of its woiihi- ness, but because it relies on the promises and mercy of God. Faith is powerfid, not on account of its worthiness, hut because of the di- vine promises. Therefore Christ here forbids us to rely on our own works; for they cannot help. On the other hand, he does not for- bid us to rely on the promises of God ; nay, he requires this confi- dence in the promises of God, for the very reason that we are un- profitable servants, and that woi'ks cannot help us. Hence, these deceivers are misapplying the words of Christ con- cerning rehance on our own worthiness, to confidence in the divine j)romises. This completely refutes and dissolves their sophistry. May Christ, the Lord, soon put to shame tiie sophists, who tlius pervert his holy Word. Amen. Our adversaries, however, attempt to show, that we merit eternal life by our works dc condis;no, on the ground that eternal lili' is call- ed a reward. To this we shall briclly and correctly reply. Paul calls eternal life a gift, (Rom. (), ^io,) because, when we are justified through Aiitli, we become sons of God and joint heirs with Christ. Jiut in another place it is written : " Your reward shxilJ ht 212 APOLOfiY. great" in lieaven (Luke 6, 35,). Now if our adversaries Ihlnk thai these passao'es contradict each other, let them show it. But they do, as usual; — they omit the wortl ,£;'//'/, and everywhere pass by the chief point, — how we are justified before God. Again, they omit the doctrine, that Christ always remains the Mediator, and then wrest from its place, the word mercer or lewai-d, and explain it in the most artful manner, according to their own fancy, not only con- trary to the Scriptures, but also to the usual n^ode of speakings and they reason thus :—" Here the Scriptures say: i/our reivard, &c., therefore our works are so worthy,, that by them we nierit eternal life." This is verily a new system of dialectics [a new mode of reasoning] ; here we have the single word reward; therefore our works completely satisfy the law ; therefore our works make us acceptable to God, and we have no need of grace, or of the Mediator, Christ; our good works are then the treasure, with which eternal life is bought and obtained. We can, therefore, keep the first and greatest command- ment of God, and the whole law, by means of our good works. Besides, we can also perform ope7'a super erogatinnis , that is, works of supererogation, or more than the law requires. Hence, if the monks perform more works than their duty requires, they possess supererogatory merits, which they may share with others, or give for money ; and, as the modern gods, they can institute; the new sacra- ment of donation, to show that they have sold and imparted their merits, as the Franciscan monks and other orckMS have shamelessly dotte, putting the caps of their ordeis even upon corpses. These are strono- conclusions, indeed, all of which, it seems they can spin out of the single word reward, to the disparagement of Christ and faith. We are not, however, contending aljout the word retvard^ but for great, exalted, and most important matters, namely, where Christians should seek true and certain consolation ; whether our works can calm our consciences or give them peace ; and wiiether we should hold that our works are worthy of eternal life, or whether it is gran- ted for Christ's sake ? These are the proper questions in this mat- ter.; and unless properly informed on these points, we can have no sure comfort. But we have satisfactorily shown, that good works do not fulfil the law ; that we need the mercy of God ; that faith makes «s accep- table to God ; and that good works, however precious, though they were the works of St. Paul himself, cannot give peace to the soul. Hence we must believe that we obtain eternal life through Christ, by grace, not on accoimt of works or the law. ' Bni what shall we saj concerning the rew.ard which the Scriptures OF LOVE AND THE FULFILMENT OF THE LAW. 213 mention? In tlie iirsl jilace, if we should say that eternal life is called a reward, because it belongs to believers in Christ by reason of the divine promise, it would be perfectly correct. The Scriptures, however, <'all eternal life a reward, not that God is under obliga- tion to grant it on account of our works, but that after eternal life is given otherwise, for other reasons, our works and tribulations are still recompensed, although the treasure is so great, that God can not owe it to us for our works ; even as the son inherits all the goods of the father and they are a ricli recompense and reward of his obe- dience ; yet he receives the inheritance not on account of his merit, i)ut because the father granted it to him, as a father, &c. It suffices, then, that eternal life is called a reward, because it is a recompense for the afflictions which we endure, and the woiks of love which we do, although it is not merited by them. For there are two kinds of recompense, one is an obligation, the other is not ; as, for instance, if the Emperor gives his servant a principality, the servant's labor is thus recompensed ; yet the labor is not worth the principality, but the servant acknowledges it as a gratuity. So God does not owe us eternal life for our works ; but yet, when he grants it for Christ's sake to believers, their afflictions and works are there- by recompensed. We say, moreover, that good works are truly deserving and meri- torious, not that they are to merit lor us the leniission of sins, or Justify us before God ; for they do not please him, unless performed by those whose sins are already forgiven. Nor are they worthy of eternal life. But they are meritorious with respect to other gifts, conferred in this life and in the life to come. For God withholds many gifts till yonder life, where hereafter he will raise the saints to honor ; for in this life he would crucify and mortify the old Adam with all manner of temptations and afflictions. And to thisithe declaration of Paul applies, 1 Cor. 3, 8 : " Every man shall receive iiis own reward, according to his own labor." For the blessed will be rewarded, one higher than the other. Their merit makes such a difference, according as it pleases God ; and it is merit, because such good works are j>erformed by those, whom God has accepted as children and heirs ; so that they have a special mer- it of their own, as some children have in preference to others. Our adversaries (juote other passages also, to show that our works merit 4'ternal lite; such as these; — Paul says, Rom. 2, 6: "Who will ren- der to every man according to his deeds." Again, John 5, 28, 29 : •*' All that are in the graves shall hear his voice, and shall come Slbrth ; they that have done good unto the resurrection of Jife.'"' 214 APOLOGY. Again, Matt. 2o, 35: "For I was an hungered, and ye gave me meat." Reply: — All these passages which commend works we must understand according to the principle which we have already laid down, namely, that works, apart from Christ, do not please God, and that we must by no means exclude Christ the Mediator. There- fore, when the text says, that eternal life is given to those who have done good, it declares that it is given to such as have previously been justified through faith in Christ. Because no good works are pleasing to God, unless accompanied by faith, through which they be- lieve themselves to be acceptable to God for Christ's sake ; and they whoare thus justified by faith, will surely bring forth truly good works and good fruits; as the text says: "I was an hungered, and ye gave me meat." In view of this it must be acknowledged that Christ meant not only the works, but required alsothat we give him our hearts, and that we entertain just views concerning Goil, and believe that we are pleasing to him through mercy. Thus, Christ teaches that eternal life is given to the righteous, saying : " The righteous shall go into life eternal." And yet he previously mentions the fruits, that we may learn that righteousness and faith are not hypocrisy, but a new life in which good works must follow. We are not here making unnecessary distinctions, but it is very important to have proper information on these points. For, the moment we grant to our adversaries, that works merit eternal life, they spin out of this the crude doctrine, that we are able to keep the law of God, that we need no mercy, and that we are just before God ; that is, acceptable to God through our works, not for the sake of Christ, — and that we can do works of supererogation, yea, even more than the law requires. Thus, then, the whole doctrine of faith is entirely suppressed. But if the Christian church is to exist and continue, the pure doctrine concerning Christ and the righteousness of faith, must ever be maintained. We must therefore, oppose these great Pharisaical errors, in order to vindicate the name of Christ, his honor, and that of the Gospel, and to maintain for the hearts of Christians, true, constant, and unfailing consolation. For how can the heart or conscience possibly obtain peace or hope for salvation, when in temptations and in the pangs of death our works are altogether reduced to dust before the judgment and in the sight of God ; unless it be assured through faith, that it is saved by grace for Christ's sake, not on account of our works, or our fulfilment of the law? And surely St. Laurence, when lying on the flames, suffering as a martyr for the sake of Chiist, did not believe that he thereby fulfilled the law of God perfectly and purely ; that he was wnthoul OF LOVE AND THE FULFILMENT OF THE LAW. 215 sin, ami had no need of grace or of Christ the Mediator. He evi- dently rested satisfied with the words of the prophet David : " En- ter not into judgment with thy servant," &c., Psalm 143, 2. Nor does St. Bernard boast that his works were worthy of eter- nal life, when he says: " Perdite vixi, I have lived sinfully," &c. But he consoles himself by relying on the promises of grace ; and believes that he has received the forgiveness of sins and eternal life on account of Christ ; as the 32d Psalm says : " Blessed is the man unto whom the Lord imputeth not iniquity," verse 2 ; and Paul says, Rom. 4, (3 : " Even as David describeth the blessedness of the man unto whom God imputeth righteousness without works." Thus, then, Paul says that he is blessed, to whom righteousness is imputed through ftiilh in Christ, even without having performed good works. This is the true and enduring comfort, which will not fail us in our tiials, and by which the soul can be strengthened and consoled; namely, that for Christ's sake, through faith, we receive the remis- sion of sins, righteousness, and eternal life. Now when the passages which treat of works are understood as including faith also, they are by no means opposed to this doctrine. Ant! faith must always be included, in order that Christ, the Mediator, be not excluded. But the fulfilment of the law follows faith, because the Holy Spirit, be- ing present, efl'ects a new life. This is suflficient in regard to this / // article. ,' ^ <,,-<> A*. S ' ■ ART. VII. AND VIII. (iV.) OF THE CHURCH. / / Our adversaries condemn the seventh article of our Confession, in which we say, that the Christian church is the congregation of saints. They talk at length to show, that the wicked or ungodly ought not to be separated from the church, because John the baptist compares ihe church to a floor, on which wheat an^l chatf are heaped together ; and because Christ compares it to a net, containing fishes, both bad and good. Here we have an illustration of the truth of the saying, that noth- ing can be so clearly expressed that an evil tongue cannot pervert. We have, for this very reason, added the eighth article, that no one might presume that we wish to separate the immoral and hypocrites from the external society of Christians or the church, or that in our opinion the sacraments, when administered by the ungodly, are without power or eflicicncy. This f.dse and erroneous construction, therefore, requires no long reply. The eiglith article is our sulFicient defence. We too confess 216 APOLOGY. and declare, that hypocrites and wicked men may also be members of the church, in external communion of name and office, and that we may truly receive the sacraments even from wicked men, especi- ally when they have not been excommunicated. The sacraments are not without power or efficacy, because administered by the un- godly. For Paul even prophesied, that Antichrist would sit in the temple of God, rule and reign in the church, have authority and hold office therein. The Christian church, ho weverj^ consists not only in the commu- nion of external signs, but chiefly in the internal communion of hea- venly gifts in the heart ; such as the Holy Spirit, faith, the fear and love of God. Nevertheless this church has external signs also, by which it is known ; namely, where the pure Word of God is taught, and where the sacraments are achninistered in conformity with it, there in truth is the church, there are Christians. And this church alone is called in the Scriptures the Body of Christ ; because Christ is its Head, and sanctifies and strengthens it through his Spirit ; as Paul says, Eph. 1, 22, 23 : " And gave him to be the head over all things to tl^e church, which is his body, the fulness of him that filleth all in all/^ Therefore, they, in whom Christ effects nothing through lis Spirit, are not members of Christ. Even our adversaries ac- knowledge, that the wicked are only dead members of the church. I cannot find language, therefore, to express my astonishment, that they assail our definition of the church ; for we spoke of its liv- ing members. Besides, we advanced nothing new. For Paul, Eph. f5, 25-27, gives the same definition of the church, and designates also the external signs, namely, the Gospel and the sacraments. For he says: " Christ also loved the church, and gave himself for it; that he might sanctify and cleanse it with the washing of water, by the word ; that he might present it to himself a glorious church, not hav- ing spot, or wrinkle, or any such thing ; but that it should be holy and without blemish." This passage of the Apostle we inserted al- most literally in our Confession. And in like manner we also confess in our Cjeed and holy Symbol: *' I believe in a holy Christian church." Here we say that the church is holy. But the ungodly and the wicked cannot be the holy church. A little farther on we find in our Creed : " The conununion of saints," which explains, even more clearly and explicitly, what the church is, namely, the body, tiie congregation, confessing one Gospel, having the same knowledge of Christ, and one Spirit that renovates, sanctifies, and rules their heails. And this article, conccrniiio- the catholic or uuisersal chuicli. OF lUt ClILHCH. 217 which is gathered from every nation under tlie sun, is veiy consola- tory and highly necessary. But much greater, nay, almost innu- merable is the mass of ungodly men who contemn, and bitterly hate, and violently persecute the Word of God ; as for instance the Turks, the Mahometans, tyrants, heretics, &c. Moreover, the true doctrine and true church are frequently so completely oppressed and crushed, as for instance under Popery, that the church seems to be lost, nay, altogether destroyed. On the other hand, the consolatory article was inserted in the Symbol : — " I believe in a catholic, universal, Christian church," that we might be assured and not doubt, but firmly and fully believe, that there really is and will continue to be, a Christian church on earth, till the end of the world ; that we may never doubt the existence on earth of a Christian church, which is the bride of Christ, although the ungodly predominate ; and that here on earth, in the assembly which is called the church, Christ the Lord, daily operates, remits >ins, constantly hears our prayers, and ever comforts his servants, in iheir trials, "vvith lich and eilicient consolation. This article was, moreover, designed to prevent any one from thinking, tiiat the church, like any exiertial government, is confined to this or that couiitiy, kino-dom or state, as the Pope of Rome would have il ; and itpositiveiy njaintains, (hat \he truechurch is the great body of true believeis in all parts of the worKI, from the rising of the sun to his setting, who have L»ut one Gospel, one Christ, the vsame Baptism and Holy Supper, and are ruled by one Holy Spirit ; although they have ditferent ceremonies. It is also clearly slated in the ex[)iiUiaiioii of the Decree of Grati- an, that the word church, in its general sense, comprehends the bad and good ; again, that the wicked are in the church only by name, not by practice; but the good are in it both by name and practice. And there are many passages in the writings of the Fathers of sim- ilar import. For Jerome says: "'He that is a sinner, and still I'e- inains j;olluted with sin, cannot be called a member of the church, nor can he belong to the church rf Chr'st." Now although the wicked, and ungodly hypocrite?:, have fellow- ship with the true church in external sitius. in name and office; yet, when we would strictly dehne, what ti;e church is, we must speak of the church called the bodv of Christ, atxl having communion not only in externil signs, but al«o holding fdth and the gifts of the Holy Spirit in its bosom. It is necessary tor us, reallv to know, how we. become members of Christ, anri \vli;it (-(uistilutes us living members of the church; for it we should sav that the church is only an outward goveriuiicut. 2iS APOLOGY. like other establishments, m which there are both wickeiF and pious men; no one would thus learn or understand, that the kingdom of Christ is spiritual^ as it really is; that in it Christ inwardly rules, stiengthens, and consoles the hearts, and imparts the Holy Spirit and various spiritual gifts ; but men would think it an external form, a certain order of ceremonies, and worship. Again, what difference wouUl there be between the people of the Jaw and those of the church, if the ch^rrch were only an outwarcl polity? Now Paul distingirlshes the church from the Jews, Rom, "2, 28, 29, by saying Ihat the church is a spiritual people; that is, a people distinguished from the Gentiles, not only in polity and civil affairs, but as the true people of God, enlightened in their hearts, and born anew through the Holy Spirit. Again, among the Jewish people, all those who were native Jews and born of the seed of Abraham, had, besides the promises of divine blessings in Christ, many promises also concerning temporal bless- ings, res[)ecting the kingdom, &.c. And, en account of the divine promises, the wicked also among them^ were called the people of (lod ; for God, by these temporal promises, had separated from the Gentiles the lineal seed of Abraham and^ all that were native Jews; and yet the wicked and ungodly among them were not the true peo- ple of God ; nor did they please him. The Gospel, however, which is preached m the church, brings not only the fore-shadow of eternal l)lessings ; but each true Christian, here on earth, receives the bless- ings of heaven, eternal comfort and life, the Holy Spirit, and divine righteousness, until he shall be perfectly blessed in yonder world. According to the Gospel, then, those alone are the people of God, who receive the spiritual blessings and the Holy Spirit ; and thi» church is the kingdom of Christ, distinguishes? from the kingdom of Satan. For it is certain that all the ungodly are in the power of the devil, and members of his kingdom ; as Paul says, Eph. 2, 2 : " Ye walked according to- the course of this world, accorcfrng to the prince of the power of the air, the spirit that now worketh in the children of disobedience.^' Christ also said to the Pharisees (who' were the holiest, and bore the name of the people and the church of (lod, and also made their otfeiings): "Ye are of yoiu" father the devil," John S, 44. ~ The true church, therefore, is the kingdom of Christ ; thai is, the congregation of all saints; for the ungoslly are not ruled by the Spirit of Christ. But what need is there of many words on a point so clear and mariit'Vsl ? Our adversaiies, however, oppose the clear truth. If the church, which most assuredly is the kingdom of Christ or TiiK cftDRcn. "219 and of God, tliffers from the kiugdotn of the devil, the ungodly wha are in the kingdom of the devil, surely cannot be the church ; al- though, as the kingdom of Christ is not yet manifest, they are, in this life, among the true Christians and in the church, €ven as tea- chers and other officers. But the ungodly are not, in the meantime, on that account a -^art of the kingdom of Christ, since it is not yet manifest. For the true kingdom of Christ consists, and will continue to consist of those who are enlightened, stiength^ned, and ruled by the Spirit of God, although this kingdom is not yet manifest to the world, but concealed under afflictiens, even asi'here is, and always will be, the same Christ that was once crucified, and now reigns and rules in everbsting glory in heaven. This accords with the parable of Christ, where he distinctly savs, MatL 13, 38: "The good seed are the children of the kingdom; but the tares are the children of the wicked one: the field is the world," — not the church. This is also tl>e serise of the words of John, Matt. 3, 12 : " lie will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chalf with unquenchable fire." Here he re- fers to tiie whole Jewish people, and says, that the true church is to be separated from the people. This passage is rather against our adversaries, than in their favor; for it clearly shows, that the truly believing, spiritual people shall be separated from carnal Isra-el, And when Christ says. Mart. 13, 47 : " The kingdom of heaven is like unto a net-;" and, it is " likened to ten virgins," Matt. 2-5, 1-5; he does not meam that the wicked are the church; but simply •shows liow the church appears in this world. He therefore s;i vs that the church is like these, &c ; that is, as among a mass o( fish, there •are good and bad ones promiscuously ; so the church here below is .concealed among the great body and mtiiltitude of the ungodly ; and he desires that the pious be not oJJended. AgaiiK, he w«uld havje (US tok«ow:that the word and the sacraments are not without eil'ect^ although the ungodly preach, or administer them. Thus Christ teaches us, that the ungodly, though in the church according to ex- ternal fellowship, are still not members of Ciirist, nor the truechurcir; for thfCy are members of the dfeviil. Nor are we speaking of an imaginary church, whicli may nowl^ere \ he found, bu?: we affirm and iinow in truth, that this jfhurch con- ) taining saints, truly is and continues to be on earth; that is, there ( are children of God in differerst places throughout the world, in va- j rious kingdoms, islands, countries, and cities, from the risins; to the I netting of the.sjjn, who truly know Christ and the Gospel; and «a / ^20 APoi.or.v, assert that the external sio;ns, the ministry, or tlic Gosj-el and fhe ' sacraments, are in this church. This church properly is, as Paul says, (1 Tim. 3, lo,) the pillar of truth; because it retains the pure Gospel, the true foundation; and as he says, J Cor. 3, J 1 : " Other foundation can no man lay than that is laifl, which is Jesus Christ." Upon this foundation the Christians are built. True, amon'j:; those who are built on the right foun(hition, that is, on Christ and faith, there are many weak men who build hay and stubble on such foundation, that is., certain human conceits and opinions, by which however tliey do not overthrow or reject Christ, the foundation. They are, nevertheless, Christians, and these faults will be forgiven them ; they may also become enhghtened and better jnlbrraed. Thus even the Fathers sometimes built hay and stubble on that foundation; yet without intending to overthrow it. But many of the articles of our adversaries subvert the right foun^ e true that the wearing of German or French clothing is not a necessary service of God, it follows that some can be jw^t an I holy, and in the church of Christ, although 224 APOLOGY. they do not wear German or French garments. Thus Paul clearly teaches Col. 2, 16, 17 : " Let no man, therefore, judge yoa in meat^ or in d.ink, or in respect of a holy-day, or of the new-moon, or of sabbath-days ; which are a shadow of things to come ; but the body is of Christ." Again, verses 20-23 : " Wherefore, if ye be dead with Christ, from the rudiments of the world, why, as though Hving in the world, are ye subject to ordinances, (touch not ; taste not ; handle not ; which all are to perish with the using.,) after the com- mandments and doctrines of men ? which things have indeed a show of wisdom in will-worship and humility, and neglecting of the body ; not in any honor to the satisfying of the flesh." The meaning of Paul is, that faith in the heart, through which we become righteous, is a spiritual thing, a light in the heart, through which we are renewed i;nd receive another mind and dispo- sition. But human traditions are not such a life-giving light and' power of the Holy Spirit in the heart, they are not eternal ; therefore they do not produce eternal life ; they are only external, bodily ex- ercises, which do not change the heart. We cannot, therefore, believe, that they are necessary to righte- ousness before God. In this sense Paul says to the Romans, 14, 17 : *' The kingdom of God is not meat and drink : but righteousness and peace, and joy in the Holy Ghost." But it is unnecessary here to quote many passages of Scripture, as the Bible is full of such, and we have adduced many of them in the last article of oui? Confession. We shall hereafter dwell more paiticularly on the chief question of this subject, namely, whether such human ordinances are a divine service necessary to salvation. Then we shall speak more fully on this subject. Our adversaries say that we must observe such ordinances, espe- cially the universal ceremonies, because it is probable that they were handed down to us from the Apostles. Wliat great, holy, eminent, apostolic men! how pious and spiritual they have now become! Thev are willing: to observe the ordinances and ceremonies, estab- lished, as they say, by the Apostles ; but not willing to follow the doctrines and clear words of the Apostles. But we say and know, that it is right, concerning all ordinances, to entertain and express the same views that the Apostles themselves advanced in their writ- ings; and they every where contend, most vigorously and earnestly, not only against those who would exalt human ordinances, but those also, who are disposed to regard the divine law, the ceremonies of circumcision, &c. as necessary to salvation. The Apostles were far from desiring thus to burden the con- science, by preaching, thnl it would lie sinful not to observe such l/x^iyjuv^ OF THK CIKJRCH. 2'2'5 ordinances concerning certain days, fasts, meats, and the like. More- over, Paul (1 Tim. 4, 1,) plainly calls such teaching the doctrines of devils. What the views of the Apostles were in this matter, must therefore be ascertained from their clear writings : it is not sufficient to give mere illustrations. True, they observed certain days ; not because this was necessary in order to become righteous before God, but that the people might know when to come together. They also observed various customs and ceremonies, such as reachng regular lessons in the Bible, convening at stated periods, &c. In the beginning of the church also, the Jew^s, who had become Chris- tians, retained many of their Jewish festivals and ceremonies, which the Apostles then adapted to the Gospel history. So our Easter and Whitsuntide were derived from their Passover and Pentecost. The Apostk^s wished, not only by teaching, but also by such histori- cal festivals, to transmit to posterity a knowledge of Christ and the great Gospel treasuie. Now if such ceremonies are necessary to salvation, why then did the bishops afterw^ards introchice many cbiinges in them? If they were instituted by the command of God, no man had power to alter them. //, Befoi'e the Council of Nice, Easter was observed in (liiierent places 7 ^^^'\ Y at different times, but tliis want of uniformity did not in the least in- / ""^ -'' ^- iure the faith or Christian unitv. Afterwards Easter was infention-*r '/; • * L ally changed, so as not to fall on the same day with the Passover, i., .--.i ^fj. But the Apostles enjoined the keeping of Easter in the churches at At the time, when the brethren, who were converted from Judaism, ob-^-^^ **^f L- served it. Some iiishopiics and |noj le, therefore, even after the Council of Nice, strongly insisted, that Easter, should be observed at the time of tiie Passover. But the Apostles did not intend bv tbeii' deciee to inij ose such a burden upon the churches as necessary to salvation, which the decree itself clearly shows; for they distinct- ly say, that no one should trouble himself about the brethren, who keep Easter, &c., although they may not exactly compute the tiu'ie. For Epiphanius refers to the words of the Apostles, from which every intelligent man may clearly perceive, that the Apostles wished to turn the people from the error olinaking holidays, certain seasons, &c., matters of conscience. Indeed, they expressly add that no one sliould be much concerned, though there be an error in the compu- tation of Easter. I rcmld produce a mass of such testimony from history, and show sii'l more clearly that such dilference in external ordinances, separates no one from the universal Christian church. Our Hflversaries, who teach that the unitv of the Christian church consists in nrdin;inc«s rclatinc; to meats, (hvs, vestments,, and the 2^26' APOLOGV.- like, which Godhas not enjoined, by no means understand what faith, or what the kingdom of Christ is. In this matter every one may perceive what pious and exceedingly holy people our adversaries are. For, if universal ordinances are necessary, and if they should never be altered, who authorized them to alter the order of the Lord's Supper? which is not a human ordinance, but a divine institution. We shall, however, especially treat of this subject hereafter. Our opponents approve the whole of the eighth aiticle, in which we say, that hypocrites and ungodly men are found in the church, and that the sacraments are not inefficacious, although administered by hypocrites; because they are administered by these men instead of Christ, and not on their own authority, according to Luke 10, 16 : " He that heareth you, heareth me." Yet we ought not to re- ceive or hear false teachers, because they are not in Christ's stead, but are " Antichrists." In regard to these, Christ clearly command- ed. Matt. 7, 15: "Beware of false prophets ;'^ and Paul' says. Gal. 1, 8 : " Though we or an angel from heaven, preach any other Gos- pel unto you than that which we have preached unto you, let him be accursed." Moreover, with respect to the lives of the priests themselves, Christ admonishes us in the parables concerning the church, not to create schisms, as did the Donatists, when the priests or the people- do not every where live a pure and Christian life. Those, however^ who excited schisms in some places, on the ground that it is not lawful for priests to have possession or property, we regard as se- ditious ; for the possession of property or goods is a temporal regu- Tation, and Christians may employ all kinds of temporal regulations- as freely as they use air, food, drink, and commoii light. For even as heaven and earth, the sun, moon, and stars, are ordained and pre- served by God ; so systems of government and every thing belong- ing to them, are God's ordinances, and preserved and protected by him against the devil.. Of Baptism. Our opponents also agree to the liinth article, in which we con" fess that Baptism is necessary to salvation, and that the baptism of infants is not fruitless, but necessary and salutary. And as the Gos- pel is preached in its purity and with all diligence among us, we have enjoyed (God be praised) a great benefit and blessed fruit, because the Anabaptists have gained no grovmd in our churches. We praise God,, that our people arc ibrtified by his Word against the or THE CHCKCH. ^27 ungodly, riotous mobs of these vile men ; and while vveliave put down and condemned many other errors of the Anabaptists, we have es- pecially contended for, and maintained against them, the blessings of infant baptism. For it is altogether certain that the divine promises of grace and of the Holy Spirit, belong not only to adults, but also to chihlren. Now, the promises do not apply to those that are out of the church of Christ, wheie there is no Gospel nor sacrament. For the king- dom of Christ exists only, where the Word of Cod and the sacra- ments are found. It is, therefore, a truly Christian and necessary practice, lo bap- tize children, in order that they may become participants of tlio Gospel, the promise of salvation and grace, as Chiist cnnimands, Matt. 28, IVJ: " Go ye, therefore, and teach all nations, baptizing them," &c. Now, as grace and salvation in Christ are oUerefl to all, so baptism is offered, both to men and women, to yoaiths and in- fants. Hence it certainly follows that we may and should baptize infants; for in and with baptism, universal grace anil the treasure of, the Gospel are offered to them. In the second place, it is clear that the Lord God approves the baptism of young children. The Anabaptists, who condemn such baptism, therefore teach false doctrine. But it is manifest that Gied approves the baptism of young children, from the fact that he gave the Holy Spirit to many who were baptized in their infancy ; for there have been many holy men in the church, and they were not baptized otherwise. Our adversaries do not object to the tenth article, in which we •confess that the body and blood of Christ our Lord, are truly pres- ■ent in the holy Supper, and there administered and received with the visible elem.ents, the bread and wine, as hitheito maintained in the church, and as the Greek Canon shows. And Cyril t<:dls us, that Christ is corporeally administered and given to tis in the sacra- ment of the Lord's Supper; for he saysi "We do not d^nv that, by true faith and pure love, we are spirittially united with Christ. But that we should have no union at all with him according to the flesh, we certainly deny ; besides, it is also utterly repugnant to the Scriptures. For who will doubt that Christ is even thus the vine, and that we are the branches that receive nourishment and life from him ? Hear Paul, 1 Cor, 10, 16, 17 : ' For we being many are one bread, and one body: for we are all partakers of that one bread.' Think you, that the power of the divine blessing in the Eucharist is unknown to us? For when we receive it, the cnnseqiicnce is, liujit 22^ APoiAXiv. Christ even dwells in us bodily, through the participation of his flesh and body. Again, hence it is to be observed that Christ is in us, not only by spiritual union, through love, but aiso by natural com- munion." And we are speaking of the presence of the living body; for we know, as Paul says, Rom. 6, 9, that " Death hath iK) naore dominion over iiim." Our adversaries approve the eleventh article, in which we speak of al)Solution. But, in relation to confession thev add, that every Christian should confess once every year, accoitiing to the chapter-: Omais idriusque sexus ; and thougii he cannot fully enumerate all his sins, yet he should exert himself to lecollect all of them, and state in confession as many as he can remember. We shall hereafter continue our remarks on this whole article, when we come to speak of Christian repentance. It is well known, ant! our adversaries cannot deny, that the doctrines advanced by our divines on the subj-ect of absolution and the keys, are so thoroughly Chiisiian, so juchcious and pure,* that many afflicted souls derive great consolation therefrom, after receiving proper instructions- on this vital subject; namely, that it is the command of God and the proper use of the Gospel, to believe the absoUition of our sins, and to be assured that they are forgiven us without any merit of our own, through Chiist, and that, when we believe the words of abso- luiion, we are as surely reconciled to God, as if we iieard a voice from heaven. This doctrine, which is incHspensably necessary, has afforded great consolation to atilicted minds. Alany upright, intelligent, and pious men, in the very beginning, highly commended Dr. Lutlier, on ac- count of our doctrine; and they were much gratified to see the sure consolation which we need restored to light. For the important doctrine of repentance and absolution had been wholly suppressed, when the sophkts no longer presented tiue and constant consolation, to the conscience, but directed men to their own works, which pro- duce nothing but despair in the alarmed conscience. But with respect to the time of confession, it is a fact, and known to our adversaries, that many in our churches make confession not only once a year, but often, and attend to absolution and the holy Supper. And our ministers, when they treat of the use and the blessings of the holy sacraments, carefully teach and admonish the peojile frequently to attend the holy Supper. Besides the works of our divines are well known, and so written that the honorable and pi/Tus among our adversaries must approve and commend them. It is likewise always nnnoun;'ed by our pr.stors, that all thoseWho OK THE CHURCH. 229 live in open vice, in fornication, adultery, &c., and those who scorn the holy sacraments, shall be excommunicated and excluded. In this we therefore follow the Gospel and the ancient canons. No one, however, is compelled to receive the Sacrament on a par- ticular day, or at a fixed time ; for it is impossible for all to be equal))' prepared at a fixed time ; and if all the people in a whole parish Mere to approach the altar at one time, thev could not be exam- ined and instructed with the same diligence, with which this is now done among us. And the ancient canons and the Fathers have pre- scribed no particular time. The canon says only : " If any go to the church, and it is found that they do not commune, they shall be adinonished. Those that do not commune, shall be admonished to repentance. If they wish to be regarded as Christians, they must not always abstain from it." Paul, 1 Cor. 11, 29, says: " He that eateth and drinketh unwor- thily, eateth and drinketh damnation to himself." Our ministers therefore do not urge those to receive the Sacrament, who are un- prepared. But as to the recollection and enumeration of sins in confession, our ministers do not ensnare the souls of men, by requiring them to specify all their sins. Although it has a good effect to accustom rude and inexperienced persons to specify in confession some of the sins which trouble them, in order that they may more easily be in- structed ; yet that is not the question now, but whether God has commanded us thus to enumerate all our sins ; and whether those, which are not enumerated, cannot be forgiven ? Our adversaries, therefore, should not have quoted against us the chapter : Omnis vtriiisque sexu.v, which is well known to us. They should rather have shown us from the holy Scriptures, from the Word of God, that God has commanded such an enumeration of sins. It is, alas I but too evident and notorious in all the church through- out Europe, how this part of the chapter — Omnis utrinsque sexus — which requires all to confess all their sins, has thrown the conscience into misery, distress, and snares. But the text itself has not done as much harm as the books of the Summists, in which the particular circumstances of sins are collected, have since done. For thus es- pecially did they involve the conscience in great peiplexity and un- speakable torment; and this affected none but good men; for the impudent and dissolute cared but little about it. The text says, that each one must confess to his own priest. Now, what great strife, what deadly envy and hatred, were excited be- tween the clergymen and the monks of various orders, in detennia- 230 APOLOGY. ing the question: which is the proper priest? All brotherly love and friendship ceased, when power or the confessor's fees were con- cerned. We therefore maintain, that God did not command that our sins should be enumerated and specified. Panormitan, and many other learned men, etitertained the same views. We woald not burden the conscience with the chapter : Omnis utriusqiie sexus ; but with regard to it, as of other human ordinances, we say that it is not a divine service, necessary (o salvation. Besides, this chapter com- mands an impossibility, namely, that we must confess all our sins. Now, it is certain, that there are many sins which we cannot re- member, and some of the greatest even we do not see ; as the Psalm- ist, 19, 12, says: "Who can understand his errors?" Intelligent and pious pastors well know how far it may be neces- sary and useful, to question the young and ignorant in confession. But we neither can nor will approve the tyranny, which the Sura- raisls, like jailors, exercise over the conscience, tormenting it con- tinually ; and which would not have been so severe, if they had said but a single word concerning faith in Christ, which truly consoles the conscience. But in their many large collections of Decretals, Commentaries, Summaries, and Confessions, there is not a word or tittle con- cerning Christ, fiiith, and the remission of sins. Not a word can be found there, teaching Christ, or what he is ; but our adversaries are occupied with these registers only in order to collect sins, and in- crease their number. Now this might be well enough, if they had but a proper conception of the sins, which God regards as such. The greater portion of their summaries, however, is taken up with foolishness and human ordinances. O I how many pious souls, wil- ling to do right, were driven to despair, and deprived of their rest, by this wicked and ungodly doctrine ; for they knew no better, and thought they must thus torment themselves with enumerating and adding their sins together; and yet they found that this was impos- sible, and ever brought disquietude. But our adversaries have taught errors equally great on the whole subject of repentance, which we shall hereafter state. V. OF REPENTANCE. Our adversaries approve the first part of the twelfth article, in which we assert that all those who fall into sin after baptism, ob- tain the remission of sins, whenever, and as often as they repent. OF REPENTANCE^ S31 They condemn and reject the other part, however, in which we de- clare that repentance consists of two parts, — contrition, and faith; that is, it inchides a penitent, contrite heart, and the faitli that we obtain the remission of sins through Christ. Observe here, then, what our adversaries deny. They have the impudence to deny, that faith is a part of repentance. Now, what shall we do, most gracious Emperor, in such a case ? We surely obtain the remission of our sins through faith. This declaration is not ours, but it is the voice and word of Jesus Christ our Savior. The writers of the Confutation condemn this clear declaration of Christ; therefore we can in no way assent to the Confutation. If it please God, we will not deny the clear words of the Gospel, the holy divine truth, and the blessed Word, in which all our consola- tion and our salvation rest. For thus to deny that we obtain the remission of sins by faith, would be to revile and blaspheme the blood and death of Christ. We therefore entreat your Imperial Majesty, graciously and atten- tively to hear and recognize us, on this great, important, and most weio'hty subject, which concerns our own souls and consciences, the whole Christian faith, the whole Gospel, the knowledge of Christ, and our highest and greatest interests: not only in this transitory life, but also in the future, yea, our eternal salvation and perdition be- fore God. All piousand upright men shall discover, tliat we havetauoht and caused to be taught nothing but the divine truth on this subject, and havegiven nothing but wholesome, necessary, and consolatory instruc- tion. In this doctrine all pious hearts, in the whole Christian church are most deeply interested ; yea, it involves entirely their salvation and happiness ; without such instruction, no ministry or Christian church can exist. All godly men will find, that our doctrine concerning repentance has again brought to light the Gospel and its true meaning, and that it has removed many pernicious and odious errors, while the writ- ings of the Scholastics and Canonists had entirely suppressed this doctrine of true repentance. We shall now show this, before we en- ter upon the subject. All honorable, honest, and intelligent men of every order, even the theologians, must confess, and no doubt our enemies themselves are convinced in their own minds, that before Dr. Luther wrote, we had none but obscure and confused treatises on the subject of repentance: as may be seen in the writings of the Sententiarics, in which there is an infinite number of useless questions, which no theologinn has ever been able to explain satisfictorily, IMuch less cniiM the peoplr* h>arn, from these sermons and confused 232 APOLOGY. writings what the substance of repentance is, or what are the priti- cipal parts of" true repentance, and how the soul must seek rest and peace ; and we venture to say that no one can learn from their books, when his sins are truly forgiven. Great God ! what blindness ! What consummate ignorance on this subject I Their writings are nothing but daikness and obscu- rity. They raise questions : Whether the forgiveness of sins takes place in attrition or contrition ; — " If sin is forgiven on account of penitence or contrition, what is the use of absolution ? If sin be already forgiven, what need of the power of the keys?" With these things they trouble and perplex themselves, and entirely destroy the power of the keys. Some of them pretend that guilt is not forgiven before God, by the power of the keys, but that eternal is thus converted into temporal punishment ; thus making absolu- tion and the power of the keys, from which we are to expect conso- lation and life, a power simply to impose punishment on us. Others who would be more skilful, say that through the power of the keys sins are foi-given before men, or before the Christian congregation, but not before God. This is also a most pernicious error; for if the power of the keys, which God has given, does not console us before him, how is the conscience to obtain peace ? They, moreover, teach things even nioi'e ill-judged and confused ; they say that men can merit grace by contrition. Now if they were asked why Saul and Judas, and like iiidiviikials, who were very contrite, did not merit giace, they would have to rejjly, that in Judas and Saul there was a want of the Gospel and of faith, that Jufhis did not console himself with the Gos- pel and believe; for laith distinguishes the contrition of Peter from that of Judas. Our adversaries, however, never mention faith and the Go.s-pel, but appeal to the law, saying, Judas did not love God, but (h'eadecl punishment. Is not this a loose and improper representation of re- pentance ? For when can the alarmed conscience know, especially in the serious and great terrors, described in the Psalms and the writings of the Prophets, whether we fear God out of love, as our God, or whether we dread his wrath and eternal condemnation? They can have experienced but little of these great terrors, quib- bling as they do, and making distinctions according to their fancies, but in the heart and in actual expeiience it is far otherwise. No conscience can be pacified with mere words and sounds, as these bland anrl idle sophists dream. W"e ajjpeal to the experience of all pious men, all that are honest and inleiiiijcnt, and desire to know OF REPENTANCK. 2S3 the truth, will confess that in all their books, our adversaries give no correct and satisfactory exposition of repentance, but mere confused, idle talk; and yet rejientance and the remission of sins are most im- portant articles of Christian doctrine. Now their doctrines on the above questions are full of error and hypocrisy, suppressing the true doctrine of Christ, of the power of the keys, and of faith, to the unspeakable injury of souls. Further, on the subject of confession, they propagate more errors still; all they teach is, to enumerate and make long lists of sins, mostly sins against human commands; and thev urge these things upon the people, as if they were dc jure divino, that is, by divine right, or commanded of God. But even this would not have been so very oppressive, if they had only taught the truth concernino- ab- solution and faith. But these also they pass by, taking no notice of the consolation they afford, and setting up the fiction that the work itself, confession and contrition, makes the soul righteous, ex operc operate, without Christ and without faith. They are veritable Jews. The third part of this subject is s-atis faction, or the atonement for sin. On this point their teachings are still more bungling and con- fused ; they present such a perfect medley, that the poor conscience cannot there obtain the least of the true consolation it needs. They invent the fancy, that eternal punishment is changed before God into the punishment of piirgiitory ; that a })art of the punishment is for- given and remitted tlirough the . nou-er of the] keys, but a part must be atoned for by works. They moreover call the opera superero- gationis, atonements ; these are their puerile and foolish works — pil- grimages, rosaries, and the like, which are not commanded of God. Moreover, as they would redeem themselves from the pains of purgatory by an atonement of their own, so they invented an addi- tional scheme of i-eilemption from this atonement itself, which finally became a very j)rofit;ible speculation, and resembled a great annual fair. Shamelessly selling their indulgences, they asserted that all who procured them weie released from rendering satisfaction. This traffic they unblushingly carried so far, as not only to sell indulgences to the living, but also to require them for the dead. Besides, they also introduced the monstrous abuse of the mass, pretending by it to redeem the dead. Under such doctrines of the devil, the whole Christian doctrine concerning faith and Christ, and the consolation it affords us, lay buried. Hence all honest, upright, honorable, and intelligent men, to say nothing of Christians, perceive that it was urgently necessary to condemn this inii^odlv doctrine of the sophists and Canonists on the :]0 4 234 AFOLOGT. subject of repentance, for k is manifestly false, wrong, contrary to the clear words of Christ, to all the writings of the Apostles, to all the Scriptures, and to the Fathers.-- —Xkyr^jei/ors^arej, I. That God must forgive us our sins, if we do good works even ■without grace. II. That we merit grace by attrition or contrition. III. That, to blot out our sins, it is sufficient to hate and reprove them. IV. That we obtain the remission of sins hy oar contrition;, not by faitli in Christ. V. That the power of the keys confers the remission of sirs, not before God, but before the church or men. /■ VI. That the power of the keys not only forgie Word of God. For the substance of the Gospel is: — First, that it calls upon us to re- form, and convicts all men of sin; and in the second place, that it offers through Christ the remission of sins, eternal life, felicity, com- plete salvation, and the Holy -Spirit, through wboin we are born anew. Thus Christ also sums up the substance of the Gospel, wl>en he says, Luke 24,47: "That repentance and the remission of sins should be preached in his name among all nations." Of tlte terror and anxiety of the conscience the Scriptures speak in the 'S^lh Psalm verse 4'. " Mine iniquities are gone over mine head ; as a heavy bur- den they are too heavy for me;" any hearing the preaching of the Word, byreading, and the use of the OF REPENTANCE. 237 sacraments; foi- these are the seals and s\^ns of the covenant anrl of grace in the New Testament ; tliese are signs of reconciliation and the remission of sins; foi- they offer forgiveness of sin, as the words in the Lord' Supper clearl)' show, Malt. 26, 26-28 : " This is my body," &c. "This is ray blood of the new testament," &c. Thus faith is strengthened by the words of absolution, by the preaching of the Gospel, and by the reception of the sacraments, that it may not perish in the alarm and anxiety of conscience. This is a clear, perspicuous, and correct exhibition of repentance, from which we may learn the nature of the keys, the benefits of the sacraments, the blessings of Christ, and why and how he is our Me» diator. But since our adversaries condemn us, for proposing these two parts ofrepentance or conversion, we shall show that this is not our own, but the Scripture doctrine. Christ says, Matt. 11, 28: '* Come unto me, all ye that labor and are heavy laden, and I will give you rest." Here are two parts, — the labor or burden of which Christ speaks,-— this is the misery, the great fear of the heart, in view of God's wrath; and secondly, the coming to Christ, which is simply to be- lieve, that for his sake our sins are forgiven, and that through the Holy Ghost we are born anew and receive life. Contrition and faith, then, must be the chief parts of repentance. Mark 1, 15, Christ says: " Repent ye, and believe the Gospel.'* In the first place, he convicts us of sin and alarms us; then he con- soles us and announces the remission of sins. For faith in the Gos- pel is, not only to believe the history of the Gospel, a faith which the devils also have; but, properly, to believe that our sins are re- mitted through Christ. This is the faith, revealed unto us in the Gospel. Here are the two parts : contrition or the terror of the con- science, when he says, repent; and faith, when he adds: believe the Gospel. If any one should say, that Christ includes also the fruits of repentance, the whole new life, we shall not object. It is suflfi- cient for us here, that the Scriptures state these two parts chiefly, — contrition and faith. Paul in all his epistles, whenever he shows how we are conver- ted, combines thcvSe two parts: — the mortification of the old man, that is, contrition, and fear of God's wrath and judgment ; on the other hand, renovation through faith ; for by faith we are consoled, renovated, and delivered from death and hell. Concerning these two parts he clearly says, Rom. 6, 11, that we are dead unto sin, which is brought about by contrition and fear ; and again, that we shall live through Christ, which takes place, when we obtain con- 238 -apolo(;y. solation and life ihrouo-h faith. Now as taitli is to give consol-ation, and peace to the conscience, agreeably to the passage, Rom. O, 1 : " Being justified by faith, we liave peace," &c. ; it follows that tear and anxiety previously exists in the conscience. Thus contrition and faith go together. But what need is there for quoting many passages and testimo- nies from the Scriptures, when they abound with them ; as in the llSth Psalm, verse 18: "The Lord hath chastened me sore: but he hath not given me over to death." And in the 119th Psalm, verse 28 : "' My soul melteth for heaviness: strengthen thou me ac- cording unto thy word." First, the Psalmist speaks of terror, or contrition ; in the other part of the verse, he clearly shows how the contrite heart is consoled again, namely, by the Word of God, which offers grace, and reanimates us. Again, 1 Sam. 2, G : " The Loril killeth, and maketh alive : he bringeth down to the grave, and bring- eth up." Here also these two parts, contrition and faith, are refer- red to. Again, Isa.' 28, 21 : The Lord "shall be wroth as in the valley of Gibeon, that he may do his work, his strange work." He says that God will terrify, although this is not properly the work of God ; for God's proper work is to make alive,— other works, such as to terrify and kill, aie not properly God's. God brings only to lite, and when he terrifies, he does so, that his blessed consolation may be the sweeter and more acceptable to us ; for secure and carnal hearts, insensible of the wrath of God and their sins, do not appre- ciate consolation. Thus the holy Scriptures usually connect these two parts, first the terror, afterwards the consolation ; showing, that true j-epentance or conversion includes: first, sincere contrition, and then faith, which consoles the conscience. Surely it is hardly possible to present this subject more clearly or correctly. We know assuredly, that God thus operates in the Christians in his church. These are therefore the two principal works of God in his people- Of these two things all sthe Scriptures speak : first, that he terrifies our hearts, and shows us our sins ; secondly, that he consoles, en- courages and revives us. These two things are taught in all the Scriptures; on the one hand the law, which shows us our misery, and condemns sin ; on the other the Gospel ; for God's promise of grace through Christ is repeated fiom Adam down through the whole Scripture ; for in the first place, the promise of giace, or the first Gospel message was delivered to Adam ; " I will put enniity," &c.. Gen. 3, 15. Afterwards there were promises made to Abraham ;and other patriarchs, concerning the same Christ, which the Pio- OF REPENTANCE, 239 phels allerwards prearhed ; then the same promises of grace were preached by Christ himselliimong the Jews, after he had come ; and lastly they were spread Hl)road by the Apostles among the heathens in all the world. For, by laith in the Gospel, or in the promises con- cerning Christ, all the patriarchs and all the saints, from the begin- ning of the world, were justified before God, and not on account of their contrition or sorrow, or any kinti of works. These examples of the justification of saints, likewise set forth the above two parts, namely, the law and the Gosj el ; for Adam, after he had fallen, was iirst reproved, that his conscience might be alarm- ed and filled with anxiety ; this is true sorrow or real contrition. Afterwards, God promised him grace and salvation through the blessed seed, namely, Christ, by whom death, sin, and the kingdom of the devil should be destroyed. Here God oti'ered grace and the remission of sin unto man. These are the two parts. Although God afterwards inflicted pun- ishment on Adam, yet he did not thereby merit the I'emission of his sins. Concerning this punishment we shall hereal^ter speak. In this manner, David was likewise severely repioved and alarmed by the prophet Nathan, so that he confessed, '" I have sinned against the Lord," 2 Samuel 12, 13. Now this is contrition. Afterwards he heard the Gospel and absolution : " The Lord also hath put away thy sin ; thou slialt not die." When David believed these wordsy las heart receiver! consolation, light, and life: and although pimish- raent was also inflicted upon him, yet he did not thereby merit the remission of sin. There are instances also, in which such particular punishment is not added ; but these especially always belong to true repentance: iirsi, that the conscience be sensible of and ahirmed by sin; secondly, that we believe the divine promises; as set forth in the case of the poor sini'ul woman, (Luke 7, oS,) that came unto Christ and wept bitterly. Her weeping shows her sorrow or con- trition ; allerwards she beard the Gospel : " Thy sins are forgiven : thy faith hath saved thee : go in })eace," (48, 50). This is the other principal juirt of repentance, namely, faith, which consoled her. From all this it is apparent to every Christian reader, that we are introducing no uncalled -for controversy, but clearly, correctly, and properly laying down the parts of repentance, without which sin cannot be forgiven, nor any one become righteous or holy before God, or be born anew. The fruits of repentance and oood works, and patience, willingly to benr the crosses and punishment (iod indicts npon the old man, all li»l!ow, nftc!' onr sins are thus rcMiiilted through faith and we are rcxJ^^ O-^t^d. ^.Ae.^'*^ZBI 240 APOLOGY. born anew. We have clearly laid down these two parts, in order that the doctrine of faith in Christ, on which the sophists and Can- onists are all silent, might also be taught at last; and in order that the nature of faith might be more clearly understood, when thus op- posed to our great anxiety and teiior. But inasmuch as ou adversaries expressly condemn, without fear or shame, this clear, indubitable and most excellent article, setting forth that men obtain the remission of their sins through faith in Christ, we shall offer some reasons and proofs for it, to show that we do not obtain remission of ■sm, ex opere operafo, or through the work performed, through contiition or sorrow, &c., but exclusively through the faith, in which each one believes individually, that his own sins are foigiven. This article is the most important ol those con- cerning which we a e contending with our adversaries, and it is most essential for every Christian to know. But as we have said enough on the subject, in the above article concerning justification, we shall the more brieily speak of it here. Our adversaries, when they speak of f lith, say : " Faith must pre- cede repentance." They do not mean the faith which justifies be- fore God, but that which ingenerc, that is, in a general way, believes that there is a God, a hell, &c. But we, in addition, require each one firmly to believe in re e nee to himself, that his sins are for- give;! for Christ's s ke. We contend for the faith which must fol- low terror, console the conscience, and restore the heart to peace in this severe strugg'e and g at anxiety. We shall, God willing, always defend it, and raainlain agai- st all the powers of hell, that this faith is necessary to obtain the forgive- ness of sins. W^e therefore ad.! this part to repentance. Nor can the Christian church hold otherwise, but that sin is forgiven through such faith; although our adversaries furiously clamor against it. In the first place, we ask our adversaries, whether it is also a part of repentance, to hear or receive absolution ? For if they separate absolution from confession, as they are adepts in making subtile dis- tinctions, no one will be able to ascertain or tell the use of confession without absolution. But if they do not separate absolution from confession, they must admit that faith in the word of Christ is a part of repentance, as we cannot receive absolution except through faith. But that absolution cannot be received, except through faith, can be proved with Paul, (Rom. 4, 16,) who says that no one can re- ceive the promises of God, except through fiiith. vVbsolution, however, is notiiing but the Gospel, a divine promise of the grace and favor of God, &c. Therefore, no one can possess OK REPENTANCE. 241 or obtain it, except through fkith. For how can the declarations of absolution benefit those who do not believe them ! But to doubt absolution, is to make God a liar. While the heart wavers and doubts, it regards the promises of God as uncertain. It is therefore written, 1 John o, 10 : " He that believeth not God, hath made him a liar ; because he believeth not the record that God gave of his Son." In the second place, our adversaries are surely obliged to confess that the remission of sins is a part of repentance, or, to speak after their own manner, that it is Jfnis, the end, or tertninus ad quern, the object, aim, of the whole of i-epentance. For what would re- pentance avail us, if the remission of sins were not obtained ? That, therefore, through which the lemission of sins is obtained, must of course be one of the principal parts of repentance. But it is cer- tainly true and obvious, though all devils, all the poweis of hell, cry out against it, that no one can embrace the annunciation of the re- mission of sins, but by faith, Rom. 3, 2o : " Whom God hath set forth to be a propitiation, through faith in his blood," &.c. ; again, Rom. 5, 2 : " By whom also we have access by faith into this grace wherein we stand," &c. An alarmed conscience, which feels its sins, soon perceives that the wrath of God cannot be appeased by our miserable works; but the conscience truly obtains peace, when it cleaves to Christ the Mediatoi-, and believes the divine promises. For those do not understand the remission of sins, or how it is ob- tained, who imagine that the heart and conscience can be pacified without faith in Christ. The apostle, 1 Pet. 2, G, quotes the woids of Isaiah: "He that believeth on him, shall not be confounded." The hypocrites shall therefore be confounded before (Jod, who imagine that they will ob- tain the remission of sins by their works, and not for Christ's sake. And, Acts 10, 43, Peter says: " To him give all the prophets wit- ness, that through his nanie, whosoever believeth in him, shall re- ceive remissioti of sins." He could not ha\-e expressed himself more clearly than he has in the words, " Through his name," and, "All who believe in him." We therefore ohliiin the leuiission of sins through the name of Christ, that is, for Christ's sake, and not on account of our merit or our works, ;md this takes place when we believe that our sins are forojiven for Christ's sake. Ti'iic. our ai|\ .■isaiifs cxchnni that thev arc the Christian church, and tliat tln-y ln'ld wliril tin- mllioUc oi universal (•hurch holds. Hut the apostle Peter, m reference to this rase, and to our chief ar- ticle, also spenks nt ,i cathnfic oi nniveisal elniich. savinc:'. To \\{\% S42'- APOLOGY. Jesus give all the Prophets witness, that we obtain remission of sins through his name. Most assuredly the unanimous voice ol' all the holy Prophets — for God regards a single prophet even as a precious treasure — is at least equal to a decree, a declaration, or a uiianimous, strong conclusion of the universal, catholic, Christian, holy churcli-, and ought to b€ so regarded. We shall not concede to popes, bishops, or the church, the power to maintain, or determine any thing against the unanunous voice of ail the Prophets- Yet pope Leo X. undertook to condemn this ar- ticle as an error, and our adversaries do the same. Thus it plainly appears what a noble Christian church this must be, that undertakes,, not only to condemn by pubhc, written decrees and edicts, the article,- that we obtain remission of sins without works, through fciith in Christ ; but also to condemn and murder th& innoc-ent for confessing this article. They exile pious, upright men for teaching thus ; and hunt them down with all manner of tyranny and cruelly. Eut they may say, that they have the authority of distinguished teachers, .such as Scotus, Gabriel, and others, in their favor, besides tiie sayings of the Fathers, whicli are quoted in the Decrees in a mutilated form- . True, they are all called teachers and writers,, but by their notes these birds may be known. These writers have titiught nothing but philosophy, a-id were ignorant of Christ and the work of God : this is manifest from ihcir books. We shall therefore not permit ourselves to be misled by them ; for we- are sure that we m«y unhesitatingly oppose the words of the holy apostle Peter^ as those of a great doctor, to the whole mass of Sententiaries, though there were thousands of them. Peter clearly says, thut this doctrine is the unanimous voice of all the Prophets ^ and God pow^erfuUy conhrmed this glorious declaration of the illus- trious Apostle, at the time, by the pouring out of the Holy Spirit }■ for thus says the text : " While Peter yet spake these words, the Holy Ghost fell on all tliem which heard the word," Acts 10, 44. Therefore Christians should carefully observe (hat it is the word' and command of God which declares that our sins are forgiven wiihout merit, through Christ, not for the sake of our works. This is a genu- ine, efficacious, sure,and imperishable consolation aoaicst all the terrors of sin and death, against all the tiial.'s ami despaii-, the anguish and terror of tlie conscience. Of tliis the idle sophists know luit ill tie; and the blessed Gospel of the remission of sins through liie blessed seed, Christ, has been the gre::test treasure and consolation^ from the beginning of the OF KEPENTANCK. '243 \vorl(l. to all the patriarchs, pious kings, prophets, and believers ; for they bi.'lieved in the same Christ in wiiom we believe. From the })e^innino; of the world no saint was saved, except by faith in this Gospel. Peter therefore says, that it is the ituaiiii:ini;s voice of all the Pi'ophets. The Apostles uniformly preach the same thiiifr, and tell us that the Prophets spoke as through one mouth. We have, moreover, the testimony of the holy Fathers. Bernard says in clear terms: " Therefore, it is necessary above all thinirs to know that we cannot obtain the forgiveness of sins otherwise than through the grace of God; but you must also believe that you, as well as others, receive forgiveness through Christ. This is the tes- timony of the Holy Spirit in you, when he says in your heart : * Your sins are forgiven you,' Matt. 9, 2. For thus the Apostle gyiys, (Rom. 3, 24,) that men are justified through faith without .merit." These words of St. Bernard highly extol and properly illustrate our doctrine; for he says, that we must not only believe in a general way that our sins are remitted, but also adds: "Each one must hclieve, individually, that his own sins are forgiven." ?\Ioreover, he teaches still more specifically how our hearts may be assured of grace and the remission of sin, namely, by the comfort and peace wrought within us. But what now, we ask our adversaries? Is St. Bernard also a heretic? What more do ye require ? Will ye yet deny that we obtain the remission of sins through faith ? In the thii'd place, our adversaries aHirm, that sin is forgiven, quia attritus vel coii/rifu.<: elicit actum. dilecJionis Dei, when we under- take by our own reason to love Gorl ; through this work (say they) we obtain the remission of sins. Thi^is surely abolishing the Gos- pel and the divine promises, and teaching merely the law; for they speak of noti)ing but the law and our works, as the law requires love. Thev, moreover, teach us to trust that we obtain the forgiveness of our sins through such contrition and tlirough our love. What is this but relying on our works, and not upon the promises concerning Christ ? Now if the law is sufficient to obtain the remission of sins, what need is there of Christ, or of the Gospel ? But we call men away from the law and from their works, to the Gospel and the promises of grace ; for this oilers tis Christ and pure grace, and bids lis rely on the promise, that for the sake of Christ W(^ are reconciled 1o the Father, and not on account of our contrition or love. There iis no Mediator or l\econciler but Christ : and ronsequentiv we can- daol fulfil the law, until wc are reconciled t'lroiigh Christ- An(i 244 AvoLoc.r. thoiio'h we do sorae good, yet we must believe thnt we obtain re- mission of sin not on account of these works, but for Christ's sake. To assert, therefore, that we obtain remission of sin through the law, or in any way except tlirough faith in Christ, is a reproach to Christ and an abolition of the Gospel. This we have showed above, in the article de Justificatione, where we gave our reasons for teach- ing that we are justified by faith, and not by the love of God, or by our love towai'ds him. Therefore, when our adversaries teach that we obtain the remis- sion of sins through contrition and love, and encourage us to rely on them, they inculcate nothing but the law, which, however, they (\o not understand ; especially with regard to the kind of love it requires towards God. 1/ike the .Jews, they look only upon the veiled face of Moses. Even if we suppose that works and love are there; yet 'neither works nor love can reconcile us to God, or weigh as much as Christ ; as the 143(1 Psalm, verse 2, says : " Enter not into judg- ment with thy servant," &c. We sliould not, therefore, attribute the honor of Christ to our works. Paul, for the same reason, contends that we are not justified by the law, and opposes to the law the promise of God, the promise of the grace offered unto us for Christ's sake. He calls us away from the law to this divine promise ; he desires us to look upon God and his promise, and to regard Christ the Lord as our treasure ; for this promise would be useless, if we were justified before God by the law, and if we inerit the remission of our sins through our righteousness. Now, there can be no doid)t that God made the ]iromise, and that Christ came, because we were unable to fulfil the law. We must therefore be reconciled through the promise, before we fulfil the law ; the promise, however, cannof be embraced, except through faith. Hence all those who are really contrite, take hold of the promise of grace through faith, and firmly believe that they are reconciled with the Father through Christ. This is likewise the meaning of T'aul, Rom. 4, 16 : '• Therefore it is of faith, that it might be by grace ; to the end the jiromise might be sure ;" and Gal. 3, 22 : '• The scripture hath concluded all under sin, that tlie promise by Ciilh of Jesus Christ might be given to them that believe,'" — that is, all men are under sin, and they cannot be redeemed, unless they em- l)race tlie promise of the remission of sins through faith. We must, therefore, obtain the forgiveness of sins through faith, before we fidfil the law. Yet, as we have stated above, lov«^ surely follows fiilth ; for those OF REPENTANCE. 245 wlio belicnc, receive the Holy Spirit, nnd therefore begin to be devo- ted and obedient to the law. We would quote more passages bearing upon this subject, but the Bible is full of them. Besides, we do not wish to be too lengthy, in order that this matter may be the more clearly understood ; for there can be no doubt at all about the meaning of Paul, that we ob- tain the remission of sins for Christ's sake, through faith, and that we must meet the wrath of God, not with our works, but with the Mediator. Nor should it disturb pious Christians, that our adversaries mis- interpret the clear declarations of Paul ; for even the most simple, definite, distinct, and clear language is not secure against perversion. But we positively know that the views which we have advanced, are the true meaning of Paul. Nor can there be any doubt that this doctrine alone is calculated really and truly to pacify and con- sole us in the actual struggle and agony of death and of temptation, as experience has shown. Away, therefore, with the pharisaic doctrines of our adversaries: that we do not obtain the remission of sins through faith, but must merit it by our works and love towards God ; and again, that by these we must appease the wrath of God. For this is really a phar^ isaic doctrine, a doctrine of the law and not of the Gospel, to teach that we are justified by the law, before we are reconciled to God through Christ ; whereas Christ, .John 15, 5, says : " Without me ye can do nothing ;" and again, " I am the vine, ye are the branches." According to our adversaries, however, we are not branches of Christ, but of Moses ; for they would be justified before God by the law, and oiler their works and love to him, before they are branches of the vine of Christ. But Paul, who surely is a much greater divine than they, expressly asserts and maintains that no one can keep the law without Christ. For this reason, those who feel or have ex- perienced their sins and anguish of conscience, nuist lay hold of the gracious promise, that they are reconciled to God through faith, for the sake of Christ, before they fulfil the law. All this is plain and clear enough to every pious mind. And from this. Christians will readily perceive why we have asserted al)ove that we are justified before God through faith alone, not through our works or love. All our ability, our doings, and works, are too weak to pacify and avert the wrath of God : we must therefore offer Christ the Me- dialor. But tni;ill\ , we ask our adversaries: when is the poor conscience S46 AP01.0GY. to obtain }>ence and tranqaiHity, if we oijtain grace and the remission of sins, because we love God, or because we fulfil the law? The ^aw always accuses us ; for no man fulfils the law. Paul, Rom. 4, lo, says : ^' The law worketh wrath." Chrysostom and the Sententiaries propose the question: How do ire become as'srired that our sim are forgiven? It is truly worthy of inquiry, llappy he that answers aright! It is impossible to re- ply to this most vital question ; impossible, truly to console or pacify the afflicted conscience, unless we answer thus : It w'as God's determination and command from the beginning of the world, thiU our -sins should be remitted throuof'h faith in the blessed seed ; that is, through faith for Christ's sake, without merit. If any one doubts this, or wavers, he makes God's promise a lie, see 1 .John ;"), 10. Therefore we say that the Christian should firmly believe this to be the command of God; and if he thus holds it, he is assured, pacified, and consoled. Our adversaries, with all their preaching and teaching otherwise, leave the poor conscience in doubt. It is impossible for us to be at rest, or to enjoy tranquillity and peace, while we doui)t God's mer- cy; because when we doubt whether God is gracious to us, whether ■we are doing right, whether our sins are forgiven, how can we then rail upon God, or rest assured that he regards and hears our prayers ? Thus the whole life would be faithless, and we could not serve God aright. This is what Paul says, Rom. 14, 23 : " Whatsoever is not of faith is sin." And as they ever continue doubting thus, they never realize what God, Christ, or fiiith, is ; hence they die at last in despair, without God and without any knowledge -of him. Such is the baleful doctrine of our adversaries, — a doctrine which sets aside the Gospel, suppresses Christ, produces sorrow in the heart, torments the conscience, and finallv, when temptations arise, plunges the soul into despair. Your Imperial Majesty will therefore graciously consider that this does not concern gold or silver, but the sou! and conscience. Let all honorable and intelligent men careftdly note the true nature of this matter. We are willing to let all good men judge, whether we or our adversaries have tauofht what is most beneficial to the Christian conscience. For most assuredly we take no pleasure in dis- sensions and sti'ife. Had tint the strongest and most weighty reasons, affecting the conscience, our salvation, and our soul*, induced us to contend so ardently with our adversaries, we should remain silent-, but inasmuch as thev conrlcnin the holv (K)S|)el, the clear testimony of the Apostle's, -icoA divine truth, we caniK^t, corisistcntly with .the OF REPENTANCE. 247 will of Gofl and the dictates of conscience, deny this blessed doctrine and divine truth, tVoiu which we expect our only, eternal, and great- est consolation, when this frail, transitory life shall cease and be past the reach of human aid ; nor can we in any \vay forsake this cause, which is not ours only, but that of the whole Christian church, and pertains to Jesus Christ, our richest treasure. We have now shown for what reason we proposed these two parts of repentance, namely, contrition and faith ; and we have pursued this course, because throughout the works of our adversaries we find many mutilated passages, concerning repentance, quoted from the writings of Augustine and other ancient Fathers, which they have in all cases explained and distorted, so as entirely to suppress the doctrine of faith. For instance; — Repentance is a certain pain, by which our sins are punished; again, repentance is, to deplore the sins committed, and to do them no more. In these passages faith is not mentioned at all, nor do they in their schools, where they dis- cuss such passages at length, in any way refer to it. In order, then, that the doctrine of faith might he better under- stood, we have set down fiiith as a part of repentance. For those passages in relation to our contrition and good works, which do not touch upon the subject of faith, are very dangerous, as experience has shown. Now, if they had properly considered the great danger of souls, the Sontentiaries and Canonists would of course have been more cautious in writing about their Decrees; for as the Fathers speak of the other part of repentance also, and mention not only one, but both, namely, contrition and faith, our adversaries should have presented both together. TertulUan also speaks of faith in a very consolatory manner, and especially comn>ends the divine oath of which the Prophet speaks, Ezek. 3o, 11 : " As I live, saith the Lord God, I have no pleasure in the death of the wicked ; but that the wicked turn from his way and live." "Inasmuch as God swears," says he, "that he delights not in the death of the sinner, he certainly requires faith in the oath he has sworn himself, that he will forgive us our sins. Even with- out this we should regard the promises of God in the most exalted light. Now this promise is conhnned by an oath ;" therefore if any one holds that Icis sins are not forgiven, he makes God a liar, which is the greatest blasphemy- For Terlnllian further says : Invitnt ad ftalutem., jurdns otiim, clc. ; that is: " (rod invites us, to our own salvation, by hi's oiifh, to believe him. Blessed are. they, tor whose sake God swears I Woe unto \is, if we believe not the divine oath I" Now we must remember that this taith must firmly believe that 248 APOLOGY. God forgives our sins through grace for Christ's sake, not on ac- count of our works, our c6nfession, or expiation. As soon as we rely on our works, we are in doubt ; for when the conscience is alarmed, we soon perceive that our best works have no value in the sight of God. Hence the remarks of Ambrose on repentance are ex- cellent : " We must repent, and also believe that grace is imparted to us, provided, however, that we look for grace through faith ; for faith awaits and obtains grace as from a handwriting. Again, faith is even that which covers our sins." Thus we find clear passages in the works of the Fathers, not only in regard to works, but to taith also. But our adversaries, not understanding the true nature of repentance, do not comprehend the declarations of the Fathers. While they extract from them a few mutilated passages concerning a part of repentance, namely, contrition and works, they pass by what is said of faith. VI. OF CONFESSION AND EXPIATION (SATISFACTION). Pious and worthy Christians can easily perceive the importance of having and maintaining in the churches the true and indubitable doctrine of repentance, or contrition and faith. For the great im- position of indulgences, &c., and the inappropriate doctrines of the sophists, have sufficiently taught us the great evils and dangers aris- ing from mistakes on this subject. How many a pious soul most laboriously sought under Popery the right way in this matter, with- out finding it in such darkness I We have, therefore, always taken great pains, to teach clearly, definitely, and correctly on this subject. With respect to confession and expiation we have not contended much ; because we also retain confession, on account of absolution, which is the word of God, ab- solving us from our sins by the power of the keys. It would, there- fore, be contrary to the will of God to abolish absolution in the churches. Those who contemn absolution, have no conception of the remis- sion of sins or of the power of the keys. But in our Confession we have already stated our view, that God does not command the enu- meration of sins. For their declaration, — as every judge must hear the cases and otiences, before he pronounces judgment, so must our sins be enumerated, &c., — is not applicable to the case. Absolution is simply the command to acquit, and not a new court of inquiry into sin ; for God is the judge. He committed to the Apostles no judi- cial authoritv, but the execulion of grace, to absolve those who de- OF CONFESSION AND EXPIATION. 249 sire it. And, indeed, they release and absolve from sins which are not remembered. Absolution is therefore a voice of the Gospel, through which we receive consolation, and it is no judgment or law. But it appears ridiculous and absurd to intelligent men, to apply the declaration of Solomon, Prov. 27,23: Biligenter cognosce vul- turn pecoris tut, that is, " Be thou diligent to know the state of thy flocks," &c., to confession or absolution ; for Solomon is not speak- ino- here of confession, but is commanding the heads of families to be satisfied with their own, and to abstain from what belongs to others ; he is here simply commanding each one to be diligent in taking care of his flocks and possessions, and not to forget the fear, the law, and Word of God, through avarice. But our adversaries distort the Scriptures to suit their fancy, con- trary to the natural import of the plain terms in the passage : Cog- nosce vuliitm jiecoris, 4'c. Here cognosce re is made to signify hear- ing confession ; cattle or sheep must signify men ; and stabulum (stable) we think, must mean a school containing such doctors and orators. It is, however, perfectly natural for those who thus de- spise the holy Scriptures and the arts, to make such gross gram- matical blunders. Even if any one felt a desire to compare the head of a family, in this passage of Solomon, with a pastor, vultus would here mean, not arcana conscienticE, (secrets of the conscience or heart,) but the external walk. We shall, however, let this pass. Confessioii is mentioned ia several places in the Psalms ; as in 32, 5 : " I acknowledge my sin unto thee, and mine iniquity have I not hid." This confession and acknowledgment, made to God, are contrition itself; for when we confess to God, we must acknowledge in our hearts, that we are sin- ners, and not merely repeat the words with the lips, as the hypo- crites do. Therefore the confession, made to God, is the contrition, which makes the heart sensible of the serious displeasure and wrath of God, approves his anger and the impossibility of his being recon- ciled by our merits ; and yet, prompts us to seek mercy, since God has promised grace in Christ. Such is the confession in the olst Psalm, 4th verse: " Against thee, thee only, have I sinned, and done this evil in thy sight ; that ihou mightest be justified when thou speakest, and be clear when thou judgest ;" that is, 1 contess that I am a sin- ner, and thai [ deserv»' eternal wrath, and cannot appease thy wrath with ray works or merit ; I therefore say that thou art just and just- ly punishest us. I acknowledge thy justice, though the hypocrites rondemn thee for not regarding their merits and good work. Yes, ^ 32 250 APOLOGY. I know that my works cannot stand before thy judgment ; but we shall be justified, when thou, in thy mercy, regardest us as just. Perhaps some one will refer to James 5, 16 : " Confess your faults one to another." But James is not speaking of confession to the priest, but of reconciliation and acknowledgments between brethren. But our adversaries condemn many of their own teachers, when they maintain that an enumeration of sins is necessary and com- manded of God. For, although we retain confession, and believe it to be expedient to question the young and ignorant, in order that they may be the better instructed ; yet it must be kept within such bounds as not to ensnare the conscience, which can never be at peace while it is under the false impression that the specification of sins is a duty to God. Accordingly, the assertion of our adversaries, that our salvation requires a complete confession of every sin, is entirely false, because such a confession is impossible. O, how miserably have they per- plexed and tormented many a pious soul, by teaching that confession must be complete, and that no sin dare remain unconfessed ! for how can we always be sure of having confessed all ? The Fathers likewise advert to confession ; they do not, however, speak of the enumeration of secret sins, but of a ceremony of public penance ; because formerly those who lived in open vice, were not reinstated into the church, without a public ceremony and reproof. They were therefore required to make a special confession of their sins to the priest so that expiations might be imposed, according to the magnitude of the transgression. But this whole matter was unlike the enumeration of sins, of which we are speaking ; for this confession was not made because sin cannot be remitted before God without it ; but because, without a knowledge of the sin, external chastisement could not be imposed. From this external ceremony of public penance the word satis- f actio or expiation originated. The Fathers would not receive those again, who were found living in open vice, without reproof. There were many reasons for this ; for it served to show, that open vice would be punished, even as the comment in the Decrees says. Besides, it was improper to permit those who had fallen into public sins, immediately to approach the sacrament of the Lord's Supper, without examination. All these ceremonies have long since discon- tinued, and it is unnecessary to re-establish them ; because they con- tribute nothing to reconciliation before God. Nor was it at all the opinion of the Fathers, that men could thus obtain the remission of their sins ; although such outward ceremonies easily lead the inex- OF CONFESSION AND EXPIATION. 2^1 perienced to believe that they contribute to salvation. Now, such a view is altogether Jewish and heathenish ; for the heathens also had certain purifications, which they imagined would reconcile them to God. But now while this mode of public penance has passed away, the name satisf actio or expiation has remained ; and the shadow of ihat old custom still continues, in the imposition of penances, in confes- sion, which they call opera non debita ; we call them satisfadiones canonicte. With respect to these and to the enumeration of sins, we teach, that God has not commanded these external ceremonies, that they are unnecessary, and do not contribute to the remission of sins; for this doctrine must, above all things, be maintained and preserved, that we obtain the remission of sins through faith, and not through our works, performed either before or after we are con- verted or born anew in Christ. And we have especially spoken of these satisfactions, that no one might so misapprehend them, as to believe that we could merit the forgiveness of sins by our work ; and that the doctrine of faith might not be suppressed. For the dangerous error concerning satis- faction or expiation, was established and supported by certain in- correct views advanced by our adversaries, namely, that expiation reconciles the divine wrath and displeasure. Our adversaries themselves, however, confess that satisfaction's y or expiations, do not remove guilt before God, and set up the fiction, that they only take away the pain or punishment. For they teach that, when sin is forgiven, God forgives only the guilt or culpay without means ; and yet, because he is a just God, he does not leave sins unpunished, and changes eternal into temporal punishment. They further add, that a part of the temporal punishment is remit- ted through the power of the keys ; but a portion must be redeem- ed by satisfactioncs or expiations. It is impossible to understand which part of the punishment or penalty is released through the power of the keys, unless they mean that a portion of the pain of purgatory is remitted ; from which it would follow, that expiations liberate only from the pains of purgatory. They assert, moreover, that expiations are efficacious beibre God, although made by those who have fallen into mortal sin ; as if God could be reconciled by those who are in mortal sin, and are his enemies. These are nothing but visionary, fictitious doctrines and asser- tions, having no foundation whatever in the Scriptures, and being repugnant to all the writings of the ancient Fathers. Nor did even Lombardus speak thus of i'xpiations. The scholastics, it is true 252 APOLOGY. understood from hearsay, that at some time or other expiations [satisfactiones) were customary in the church, but they did not bear in mind that it was an external ceremony, in which {puhlice. pcenitaifes) the penitents had to appear before the church, in a rite, instituted : — first, as a determent and an example, from which others might take warning; secondly, as a test, whether these sinners or penitents, who desired forgiveness, had sincerely repented. In a word, they did not perceive that such expiation was an external discipline and chastisement, like other worldly discipline, instituted as a restraint and determent. They taught, moreover, that it is not only a discipline, but also effects reconciliation with God, and is essential to salvation. But as they have, in many other instances, confounded the spiritual kingdom of Christ with the kingdom of the world and external discipline ; so they have likewise done in regard to expiations. Tlie notes to the canons, however, repeat- edly show, that these expiations were intended to serve only as an example before the church. But here let us observe, how our adversaries demonstrate and establish their wild conceits in the Confutation, which they at last obtruded on your Imperial Majesty. They quote many passages from the Scriptures, to make it appear to the uninformed, that their doctrine relative to expiations, is founded on the Scriptures, which, however, was not yet knovvn in the days of Lombardus. They refer to : " Repent ye," Mark 1, lo ; " Bring forth fruits meet for repen- tance," Matt. 3, 8 ; again, " Yield your members servants to righ- teousness unto holiness," Rom. 6, 19 ; that Christ said " Repent ;" that he commanded the Apostles to preach repentance, Luke 24, 47 ; and that Peter preached repentance, Acts 2, 38. AfterAvards they quote certain passages from the Fathers and Canons, and arrive at the conclusion, that expiations shall not be abolished in the church, contrary to the Gospel, to the Decrees of the Fathers and the coun- cils, and to the decision of the holy church ; but those who obtain absolution, shall perform the penance and expiation imposed on them by the priest. May God confound these impious sophists, who so basely distort the holy Gospel to their idle dreams. What pious and honest heart will not be deeply grieved by such a monstrous abuse of the divine Word ? Christ says " Repent ;" the Apostles also preach repentance. Do these jmssages prove that God does not forgive sin, except on account of this imaginary expiation ? Who taught these rude, shameless dolts such reasoning? But to trifle with God's Word, thtis wantonly and disgustingly, i*^ neither reasoning nor even sophistry. OF CONFESSION AND EXPIATION. 2o3 but simply knavery. Hence they insidiously quote the Scripture passage, " Repent,'' &-c., so that the ignorant may think, when they hear these words cited against us from the Gospel, that we do not at all approve of repentance. Such are the wicked artifices they practise towards us. Although they know that wc teach the truth in regard to repentance ; yet they attempt to excite suspicion and animosity against us, and to induce the ignorant to cry, " crucify, crucify these dangerous heretics who despise repentance, and are so manifestly proved to be liars." J3ut we comfort ourselves, knowing that among godly, honora- ble, pious, and upright men, such shameless falsehoods and perver- sion of the holy Scriptures will be harmless. And the Lord God, as surely as he lives, will not long suffer such bold blasphemy and un- heard of wickedness ; for the first and second commandments of God will certainly confound them. As our Confession embraces nearly every prominent article of the whole Christian doctrine, nothing under the sun can be more momentous. This all-important cause concerns the entire, holy, Christian religion, the welfare and harmony of the whole Christian church, and of numberless souls throughout the world, now and hereafter. Our opponents should of right, therefore, have taken the greatest pains to select more pious, intelligent, experienced, able, and honest men to act for them in this business, men more sin- cerely devoted to the common good, the harmony of the church, and the welfare of the empire, than the wicked, frivolous sophists who v/rote the Confutation. And you, sir. Cardinal Campegius, the sagacious agent, to whom these atfairs were entrusted at Rome, and whose wisdom is applauded, even if you care for nothing but the honor of the Pope and the See of Rome, should have managed these affairs better, ami made every effort to prevent such sophists from writing a miserable confutation like this, on a subject so great and important. This fiict must inevi- tably, both now and in future, subject you to derision, injure your re- putation and name, and bring eternal, irrevocable disgrace upon you. Ye Romanists, perceive that these are the latter days, in which Christ warns us that many dangers shall befall the church. Now, as you would be called the watchmen, the shepherds, and the rulers of the church, you should exercise the greatest caution and vigilance at such a time as this. There are already many evidences before us, indicating that, unless you properly shape your course according to the present state of things, a radical change will come upon the whole Roman Spp and all its affairs. Nor need you undertake, or expect, to 2'54 APOLOGV. retain the congregations and cliurches for yourselves and the Roman See, by force alone ; for good men are calling for truth and proper instruction from the Word of God ; and to them death even is less painful, than uncertainty and doubt in doctrine. They must, there- fore, seek instruction somewhere. If you would keep the churches in your connection, you must endeavor to provide for correct in- struction and preaching, by which you can secure their good wull and constant obedience. We shall now return to our subject. The passages of Scripture, quoted by our adversaries, do not speak of the expiations or satis- factions, about which our adversaries are contendino-. It is nothingr but a distortion of the Scriptures, therefore, to explain the Word of God according to their opinions. We say, where there is true re- pentance, a genuine renovation of the heart by the Holy Ghost, there good fruits and good works surely follow ; it is impossible, that con- version to God, repentance and sincere contrition should take place without being followed by good works or fruits; for the heart or conscience, that has fully felt its wretchedness and sins, and is truly alarmed, will not relish or seek the lusts of the world ; and whoso- ever has faith, is thankful to God and sincerely regards and loves his commandments. Nor can the heart be truly penitent, when we manifest no external good works and Christian patience. And this is the meaning of John the Baptist, when he says : " Bring forth, therefore, fruits meet for repentance," Matt. 3, 8 ; and of Paul, who says : " Yield your members servants to righteousness unto holiness," Rom. 6, 19. And Christ, when he says : " Repent," Mark I, 15, undoubtedly refers to the w'hole of repentance, and to the wdiole new life and its fruits. He does not mean the hvpocritical expia- tions, of which the scholastics dream, boldly asserting, that they pass for punishment before God, even when performed by those who have fallen into mortal sin. A precious service of God, indeed I There are likewise many other reasons, showing that the above passages of Scripture do not accord with these expiations of the scholastics. They set up the fiction, that expiations are v.^orks which we are not under obligation to do. But the Holy Scriptures, in these passages, require works that we are bound to do : for the word of Christ : " Repent," is a divine commandment. Again, our adversaries say that those who confess, although un- willing to accept the expiations imposed on them, do not sin on that account, but must suffer punishment and make expiation in purga- tory. Now, there can be no doubt whatever, that the passages: " Repent," &c. ; " Yield your members servants to righteousness," OF CONFESSION AND EXPIATION. 255 and others of this kind, are the words of Christ and of the Apos- tles, and do not refer to purgatory, but to this Hfe alone. They can not, therefore, be applied to the imposed expiations, which may be accepted or not ; for the commandments of God are not thus left to our discretion, &c. In the third place, the Canon-law of the Pope declares, that in- dulgences remit such expiations. Cap. Cum ex eo, de pxnitentiis. But indulgences release no one from the commandments : " Repent," "Bring forth, therefore, fruits meet for repentance," &c. It is, therefore, evident that these passages of Scripture are alto- gether misapphed, when referred to expiations ; for if the punish- ments of purgatory are expiations, {satisfadiones or safispassiones,) or if expiations are an acquittal from the pains of purgatorv, the above words of Christ and Paul must likewise prove that the souls descend into purgatory, and there suffer punishment. Now as this necessarily follows from the views of our adversaries, all these pas- sages must appear in a new light, and be explained thus: — Facite fructus, etc. Bring forth fruits meet for repentance ; that is, suffer in purgatory after this life. But it is an irksome task, thus to multiply words about the obvious errors of our adversaries; for it is well known, that these passages of Scripture refer to the works which we are bound to do, and to the whole new life of the Chris- tian, &c.; not to the fictitious works to which our adversaries al- lude, but which we are not required to perform. And yet, with these falsehoods, they defend their monastic system, the traffic in "the mass, and numberless other traditions, saying that these works expiate the punishment, thousrh not the crime before God. Now, as the passages cited from the Scriptures, do not at all say, that the works, which we are not required to perform, pay for eter- nal punishment or for purgatory, our adversaries have no ground whatever to assert, that such expiations remove the punishment of purgatory. Neither has the power of the keys received authority to impose penalties, or to remit them in part, or altogether. Such dreams and falsehoods are nowdiere found in the Scriptures. Christ refers to the remission of sins, when he says : " Whatsoever ye looSe," &c.. Matt. 18, 18. When our sins are forgiven, death is likewise re- moved, and eternal life is given. And the text: "Whatsoever ye loose," &c., does not speak of the imposition of punishment, but of the retention of the sins of those who do not repent. Now, although we maintain that good fruits and works should follow genuine repentance, to honor God and to thank him, (these 256 APOLOGY. good works and fruits, such as fasts, prayer, alms, &c., are enjoined by him,) yet the Scriptures nowhere teach, that the wrath of God, or eternal punishment, can be removed by the punishment of pur- gatory, or by satisfactions or expiations, that is, by certain works which, moreover, we would not be bound to do, nor that the power of the keys has authority to impose punishment, or to remit a part of it. Now, our adversaries should prove these things from the Scripture, but they will not attempt this. It is, moreover, certain that the death of Christ is an expiation, not only for guilt before God, but also for eternal death, as Hosea 13, 14, clearly says : " O death, I will be thy plagues." What an outrage then, to say that while the death of Christ expiates our guilt before God, the punishment which we suffer redeems us from eter- nal death ! Thus the language of the Prophet, " O death, I will be thy plagues," is applied, not to Christ, but to our works, nay, to miserable human ordinances, which God never commanded. More- over, they have the boldness to say, that these works expiate eter- nal death, even when performed by those who are in mortal sin. This improper language of our adversaries must, of course, pain- fully affect the pious heart ; for whosoever reads and considers it, must indeed be deeply grieved at this manifest doctrine of the devil, which Satan himself has disseminated in the world, to suppress the true doctrine of the Gospel, in order that no one, or but few, might be instructed in the law or the Gospel, repentance, faith, or the bene- fits of Christ. Thus they say concerning the law : God, considering our infirmi- ties, ordained a certain measure of works, that man is under obliga- tion to fill, (the works of the Ten Commandments, &c. ;) so that by means of the superfluous works, operibus supererogationis, that is, by the works which he is not required to do, he might expiate his errors and sins. Now, they imagine that man can so fulfil the law of God, as to do even more than it requires ; whereas the holy Scriptures and the Prophets all show, that the law of God requires much more than we can ever do. But they fancy, that the divine law and God himself are satisfied with external works, and they neglect to see how that the law requires us to love God with all our heart, &c., and to be free from every lust. Accordingly, no one on earth does as much as the law requires. Their fiction, therefore, that we are able to do even more than the divine law requires, must appear altogether absurd and puerile to intelligent men ; tor although we are able to perform the paltry OF CONFESSION AND EXPIATION. 257 external works, which are commanded, not of God, but of men, and which Paul calls beggarly ordinances, yet it is idle and absurd to believe, that by their means we fulfil the law of God, nay, even do more than he requires. Again, God has enjoined true prayer, alms, and fasts ; and, hav- ing been ordained by him, they cannot be omitted without sin. But those works, as they are not commanded in the divine law, but framed according to the will of man, are nothing but the ordinances of men, of which Christ says : "In vain they do worship me, teach- ing for doctrines, the commandments of men," Matt. 15, 9; for in- stance, certain fasts, which were instituted not to mortify the flesh, but to honor God, and as Scotus says, to release from eternal death ; and particular prayers and alms, designed to be a service to God, to reconcile us to him, ex opere operato, and to liberate us from everlasting condemnation. For they maintain, that such works, ex opere operato, that is, through their very performance, expiate sin, and that such expiation is valid even against mortal sin. There are, moreover, other works, still less authorized by divine command ; such as rosaries, and pilgrimages of various kinds ; for some go in full armor to St. James, others with bare feet, &c. This Christ calls vain and useless worship ; hence such w^orks have no power to reconcile God, as our adversaries say. Such works, as pilgrimages, they exalt as great and precious, calling them opera supererogationis ; and, what is even more base, — nay, blasphe- mous,— that honor is ascribed to them which belongs to the blood and death of Christ alone, as if they were the pretium, or treasure, by which we are redeemed from eternal death. It is the infamous work of' the devil himself, thus to defame and revile the holy and precious death of Christ. In this manner, these pilgrimages are preferred to the genuine works prescribed in the Ten Commandments, and thus the law of God is obscured in two ways ; first, because they suppose that they have satisfied the law, by performing these external works; secondly, because they regard the insignificant ordinances of men more highly than the works which God has commanded. Moreover, the doctrine of re})cnt;mce and grace is likewise sup- pressed ; for we cannot be acquitted from eternal death and the ter- rors of hell, in the way they imagine ; a far different and greater treasure than our works is required to redeem us from death, eternal anguish, and pain. For the righteousness of works is inefficient, and the selfrigbteous do not even taste what death is ; but as the wrath of God cannot be overcome otherwise than by faith in Christ ; so 258 APOLOGY. also death is subdued by Christ alone, as Paul says : " But thants be to God, which giveth us the victory through our Lord Jesus Christ," 1 Cor. 15, 57. He does not say, which giveth us the vic- tory through our expiations. Our adversaries treat very indifferently and vaguely the remission of sins before God, not perceiving that the forgiveness of such guilt, and redemption from God's wrath and from eternal death, are things of such great importance, that they cannot be obtained, except through the only Mediator, Christ, and by faith in him. Now, as the death and blood of Christ are the proper expiation for eternal death, and, as our adversaries themselves acknowledge, we are under no obligation to do such works of expiation, which are human ordinances, and which Christ (Matt. 15, 9,) calls vain worsin'p, we may safely conclude, even from their own assertions, that God has not enjoined such expiations, and that they do not re- deem us from eternal punishment and guilt, or from the punishment of purgatory. Our adversaries will perhaps reply, that punishment properly be- longs to repentance ; for Augustine says : " Repentance is venge- ance, anguish, and punishment, on account of sin." Answer: Our opponents display the grossest stupidity, in referring his remarks on contrition and the whole of repentance to the ceremonies of expia- tion, and by adding, that such expiation is to merit the remission of eternal death. We hold also that in repentance there is punishment of sin ; for the great terror, wliich is a judgment against our sins, is a far greater punishment than pilgrimages and such jugglery; but this terror has nothing to do with expiation, nor does it merit the remission of sins, or of eternal death, nay, if we were not consoled by faith, this alarm and chastisement would be nothing bat sin and death. This is what Augustine teaches concerning punishment. But our adversaries, the great dolts, do not know at all what repentance or contrition is ; they are occupied with their jugglery ^ their rosaries, pilgrimages, and the like. They say, however, that God, as a righteous judge, must punish sin. Certainly, he punishes sin, when in his wrath, he so greatly distresses and alarms our consciences in their terror, as David says. Psalm 6, 1 : " O Lord, rebuke me not in thine anger, neither chasten me in thy hot displeasure." And Jeremiah 10, 24, says : *' O Lord, correct me, but with judgment ; not in thine anger, lest thou bring me to nothing." Here he surely speaks of great unspeakable anguish ; and our adversaries themselves acknovidedge, tluit contrition can be OF CONFESSION AND EXPIATION. 2nQ SO deep and violent, as not to require satisfaction. Contrition is, therefore, more certainly a punishment, than expiation or satisiaction. The saints, moreover, must endure death and all kinds of crosses and afflictions, like others, as Peter says, 1 Pet. 4, 17: " For the time is come, that judgment must begin at the house of God." And al- though these afflictions are frequently penalties and punishments of sin, yet they are designed for a different purpose in the case of the Christian, namely, to urge and train him to see the weakness of his faith in temptations, and to teach him to turn to God for aid and con- solation; as Paul says of himself: "That we were pressed out of mea- sure, above strength, insomuch that we despaired even of life; but we had the sentence of death in ourselves, that we should not trust in our- selves, but in God, which raiseth the dead," 2 Cor. 1,8, 9. And Isaiah (26, 16,) says : " Lord, in trouble have they visited thee ; they poured out a prayer when thy chastening was upon them;" that is, affliction is the paternal discipline which God applies to the saints. Again, God sends afflictions upon us, to mortify and subdue the sins remaining in us, that we may be renewed in spirit, as Paul says, Rom. 8, 10 : " The hody is dead because of sin;" that is, it will daily be more and more mortified on account of the sins remaining in the flesh ; and death itself tends to put down our sinful flesh, and to raise us from the dead alto- gether holy and renewed. We are not liberated from these tribulations and penalties by our expiations; therefore it cannot be said that they pass for such crosses and afflictions, and that they remove the temporal punishment of sin; for it is certain that the power of the keys can release or absolve no one from crosses, or other common tribulations. And if they wish the pcen^e (by which satisfaction is made) to be understood of com- mon tribulations, how can they teach, that we must make expiation in purgatory ? They allege against us the example of Adam, and of David who ■was punished -on account of his adultery. These examples they set up as a rule, that every sin must have its own temporal punishment, before it is forgiven. We have already stated that Christians suffer tribulations, by which they are discipinied, that they are subject to alarm in their conscience, and to many struggles and trials. Thus God imposes special penalties on some sinners, as an example. With these punishments the power of the keys has nothingto do; it be- longs to God alone, to impose and remit them, at his pleasure. Nor does it at all follow, because a special punishment was in- flicted on David, that, besides the common crosses and afllictions of Christians, there is also a purgatorial punishment, in which e;ocb w"'.) 260 APOLOGY. receives its proper degree and measure of punishment. For we nowhere read in the Scriptures, that we cannot be redeemed from eternal pain and death, except by means of such sufferings and ex- piations ; but they everywhere testify that we obtain the remis- sion of sins without merit, through Christ, and that Christ alone conquered death and sin ; therefore we should not patch our merits upon it. And although Christians must endure all kinds of penal- ties, chastisements, and tribulations, yet the Scripture shows that these are imposed on us to humble and mortify our old Adamic na- ture, and not to liberate us from eternal death. The Scriptures excuse Job, as not being afflicted on account of any evil deed. Hence afflictions and trials are not always evidences of divine wrath; and men should be carefully taught to view them in a far different light, namely, as evidences of favor, and not to think that God has forsaken them, when they are afflicted. The other proper fruits of the cross should be considered, namely, that God lays his hand upon us, and performs a strange work^ as Isaiah says, (28, 21,) " that he may do his own work" in us, — as he shows in a long, consolatory discourse in his 28th chapter. So, when the disciples enquired concerning the blind man, John 9, 3, Christ an- swered : " Neither hath this man sinned, nor his parents ; but that the works of God should be made manifest in him." And Jere- miah, the prophet, says : " They whose judgment was not to drink of the cup, have assuredly drunken," Jer. 49, 12. Thus the pro- phets were slain, thus John the baptist, and other saints, were put to death. Accordingly, afflictions are not always punishments for former sins, but works of God, designed for our benefit, that his power and strength may be more clearly seen in our weakness, and to show that he is able to help even in the midst of death. Thus says Paul, 2 Cor. 12, 9: God's " strength is made perfect in weakness." We ought, therefore, to sacrifice our bodies to the will of God, to mani- fest our obedience and patience, and not to liberate ourselves from eternal death or everlasting punishment ; because, for this purpose, God appointed another remedy, namely, the death of Christ, his Son, our Lord. In this manner St. Gregory explains the example of David, say- ing : " If God threatened, on account of that sin, that he should thus be humbled by his son, why did he issue the menace, when the sin was already forgiven ? The answer is, that the remission was granted in order that this man might not be prevented from receiv- ing eternal life ; nevertheless the threatened punishment followed, OF CONFESSION AND EXPIATION. 261 to try him and keep him humble." Thus God also imposed natural death on man, and does not remove it, even when his sins are for- given, in order that those whose sins are remitted, may be estab- lished, and proved, and sanctified. Now, it is evident that the power of the keys does not remove\ these common chastisements, such as, wars, famine, and similar ca- \^^ lamities ; again, that canonical expiations {canonicce. satisfadiones) do not relieve us from these afflictions, so as to save us from them, even when we are guilty of mortal sin. Our adversaries themselves confess, that they do not impose expiations for these common plagues, but for purgatory ; hence their expiations are mere fictions and dreams. But some quote the declaration of Paul, 1 Cor. 11, 31 : " For if we would judge ourselves, we should not be judged." From this they infer, that if we impose punishment on ourselves, God will ex- ercise greater clemency in chastising us. Reply : — Paul is here speaking of the reformation of the whole life, and not of external punishment and ceremonies ; therefore, this passage has nothing to do with expiations ; for, what does God care for punishment with- out reformation ? Yea, it is horrid blasphemy to teach that our expiation, even when made while we are in mortal sin, mitigates the punishments of God. Paul is speaking of contrition and faith, of our entire reformation, not merely of external chastisement. This passage therefore simply means that, if we reform, God will avert his punishment. This is true ; nay, it is profitable, consolatory, and necessary to preach, that God mitigates our punishment when we amend our lives, as he did in the case of Nineveh. This is what Isaiah teaches, 1, 18 : " Though your sins be as scarlet, they shall be as white as snow," if you amend your lives. Now, this reforma- tion does not consist in canonical expiations, but in other parts of repentance, in contrition, in faith, in good works which follow fixith; and yet our adversaries apply these consolatory passages to their false and fantastic views of expiation. In reference to the fact, that the ancient teachers and Fathers mention expiations, and that the councils made canons concerning them, we have already stated, that they simply were an external ceremony, and that it was not the opinion of the Fathers, that this ceremony of repentance would blot out our guilt before God, or its punishment. Now, although some of the Fathers mention purga- tory, yet they themselves say, by way of explanation : Though it exist, yet it is not a liberation from eternal death and punishment, which Christ alone effects ; but it is a purification and purgation (as 262 APOLOGY. they say) of imperfect souls. Thus Augustine says : " Daily sins are consumed and wiped out ; such as distrust in God, and the like." The Fathers occasionally use the word satisf actio, or expiation, which, as we have said, originally came from the ceremony of pub- lic penance, for true contrition and the mortifying of the old Adamic nature. In this manner Augustine says : " True satisf actio, or ex- piation is, to cut off the cause of sin ; that is, to mortify the flesh," &c. Again : " To restrain and mortify the flesh; not that eternal death or punishment is blotted out thereby, but that the flesh may not lead us to sin." Gregory says with regard to the restitution of the property of others, that our repentance is false, unless we make satisfaction to those whose goods we hold unjustly ; for he that continues to steal does not repent that he has stolen ; and as long as he retains the goods of others, he is a thief or a robber. The restitution we owe to others, should be made; but it is not necessary here to discuss this civil satisfaction, Eph. 4, 28. Again, the Fathers say, that it is sufficient, once in the whole life to perform the public penance, or repentance, to which the canones satisfactioniim (canons pertaining to satisfaction) refer. This shows, that they did not believe these canons to be necessary to the re- mission of sins ; for, aside from these ceremonies of public repent- ance, they frequently speak of Christian repentance, without men- tioning the canones satis factionum (canons of expiation). The stupid writers of the Confutation say, that the abolition of expiations contrary to the express Gospel, cannot be allowed. We have heretofore very clearly shown, that this canonical expiation, that is, the works which (they say) we are not under obligation to do, are not founded in the Scriptures. This appears from the very nature of the thing ; for if we are not bound to perform expiatory works, why do they assert that we teach contrary to the plain Gospel ? Now, if it were the doctrine of the Gospel, that such works remove everlasting punishment and death, we would be bound before God to perform them. But they teach these things, for the purpose of deluding the inexperienced, and quote passages from the holy Scripture, which speak of true Christian works that we are in duty bound to do, while they base their expiations on works which we are under no obligation to perform, and which they call opera non debita. They even concede in their schools, that such expiations may be omitted without committing fatal sin. Hence their assertion is false, that the Gospel expressly enjoins these expiations. OF CONFESSION ANO EXPIATION. 263 We have, moreover, frequently stated, that genuine repentance is always accompanied by good works and fruits, and the Ten Com- mandments teach what good works really are; namely, sincerely, cordially, and most highly to revere, to fear and love God, to call upon him cheerfully in time of need, to thank him always, to confess his Word, to hear it, to teach and console others with it, to be obe- dient to our parents and government, to attend to our office and vocation fiiithfully, to avoid bitterness, hatred, and murder, but to be agreealde and friendly to our neighbors, to assist the poor ac- cording to abihty, to abstain from foinicatlon and adultery, and in all respects to restrain the flesh. All this is to be done, not to make satisfaction for eternal death or everlasting punishment, which is Christ's office alone ; but that we may not give way to Satan, pro- voke God's anger, and offend the Holy Spirit. God requires these fruits and good works; they are also rewarded, and should be brought forth for the sake of God's honor and commandments. But, that eternal punishment cannot be remitted, except by expia- tion in purgatory, or by certain good works of human appointment, is nowhere taught in the holy Scriptures. Public penitents are fre- quently released by indulgences from the penances and expiations im- posed, that they may not be too severely pressed. Now, if men have power to remit expiations and penances, God has not enjoined them ; for no man can aboHsh divine commandments. But, inasmuch as the ancient custom of jniblic penance and expia- tion has long since been abolished, — the bishops having permitted this from time to time, — indulgences are unnecessary ; and yet this name has continued in the church. Now, as the word saiisfactio (expiation) has ceased to be understood as an ordinance and a cere- mony of the church; so, the term "indulgences" was also misin- terjjreted as grace and forgiveness, by which souls are redeemed from })urgatory ; whereas the whole power of the keys extends no farther than to the earth, as the passage says: " Whatsoever thou shalt bind on earth, shall be bound in heaven : and whatsoever thou shalt loose on earth, shall be loosed in heaven,'" Matt. 16, 19, Consequently, the power of the keys has no authority to establish special punishments or services of God ; but only to remit the sins of those who repent, and to excommunicate those who do not re- pent ; for to loose here signifies to forgive sins ; to hind means not to forgive them. Christ is speaking of a spiritual kingdom, and God has commanded, to release those from sin, who truly repent ; as Paul says, 2 Cor. 10, 8 : The Lord has given us authority for edi- Jication, and not for your destruction. W 264 APOLOGY. Hence the reservation of certain cases, by the Pope and the bishops, is likewise an outward worldly matter. For it is a reser- vation of the absolution of canonical punishment, and not of guilt before God. Our adversaries are right, therefore, when they them- selves say that in the hour of death, such reservation should not supercede true. Christian absolution. We have now set forth the substance of our doctrine concerning repentance, and feel assured, that it is not only Christian, but most useful and highly important to pious hearts. If godly, pious, and honorable men will consider this most weighty matter, as it should be, and compare our, nay, Christ's and the apostles doctrine, with the many bungling, confused, puerile dissertations and writings of our adversaries, they will discover that they have altogether omitted the most excellent and needful thing, namely, faith in Christ, without which it is impossilde to teach or learn anything good, and through which alone men can be truly comforted. They will like- wise perceive many inventions of our adversaries, respecting the merit of attrition, the enumeration of sins, and expiations, all of which are unscriptural, altogether visionary, and not understood by our adversaries themselves. VII. OF THE SACRAMENTS AND THEIR PROPER USE. Our adversaries admit our assertion in the thirteenth article, that the Sacraments are not mere signs, by which men recognize each , other, — like the countersign, court-livery, &c., — but efficacious signs and sure testimonies of God's grace and purposes towards us, by which he admonishes and strengthens our hearts to believe the more firmly and joyfully. But they also want us to acknowledge, that there are seven sac- raments, neither more nor less. We answer, that all the ceremonies and sacraments which God instituted in his Word, should be main- tained. With respect, however, to the seve7i sacraments, we fmd that the Fathers differed ; consequently these seven ceremonies are not all equally necessary. If Y^e regard as sacraments the external signs and ceremonies, which God enjoined, and with which he connected the promise of grace, it is easy to determine what are sacraments ; for ceremonies and other external things, instituted by men, are not sacraments in this sense ; because men cannot promise the grace of God, without Ulivine authority. Signs, therefore, which are instituted without the command of God, are not signs of grace : although they may be memorials to children and to the ignorant, like a painted cross. ^-^^c^ev*"--^ OF THE SACRAMENTS. 265 Now Baptism, the Eucharist, and Absolution are true sacraments for they are commanded of God, and have the promise of grace which in reality belongs to, and is the New Testament. For the external signs were instituted to move our hearts, namely, both by the word and the external signs, to believe, when we are baptized and when we receive the fjord's body, I hat God will be truly merciful to us, through Christ, as Pitul, Horn, 10, 17, says: '' Faith cometh by hearing." As the word enters our ears, so the external signs are placed before ou) eyes, inwardly to excite and move the heart to faith. The Word and (he external signs work Ihe same thing in our hearts ; as Augustine well sa}s: "The Sacrament is a visible word;" for the external sign is like a picture, and signifies the same thing that is preached by the Woid ; both, thereibie, effect the same thing. But Confirmation and Extreme Unction are ceremonies, derived from the ancient Fathers, which the church never regarded as neces- sary to salvation, for they are not enjoined by God ; it is therefore well to make a distinction between tlicse and the above, which were instituted by the word and command of God, and have his promise appended. By the sacrament of Ordination, or the Priesthood, our adversaries do not mean the administration of the Word and Sacraments to others, but the offering of sacrifices by priests, as if the New Testament must have an order of priests, like the Levites, to sacrifice for the people, and obtain the remission of sins for others. We teach, that the sacrifice of Christ upon the cross was alone sufficient for the sins of the whole world, and that we need no other sacrifices besides this. We have no order of priests in the new covenant, like the Levitical, as the Epistle to the Hebrews proves. But if the sacrament of or- dination were called the sacrament of the ministry, we should not object to Ctilhng oidination a sacrament. For the ministry was ap- pointed by God, and glorious promises are connected with it, Rom. 1, 16 : " The gospel is the power of God unto salvation, to every one that beheveth ;" Isaiah 55, 11 : " So shall my word be that goeth forth out of my mouth : it shall not return unto me void," &c. If the Stierameut of ordination be understood in this way, the im])0- sition of bunds could also be called a sacrament. For the church is conuTianded to appoint ministers and deacons. Now, as it is a great consolation to know that God preaches and works through men, and those appointed by them, we should highly applaud and venerate such appointment, especially against the wicked Anabap- tists, who despise and rail against such appointment, as well as against the ministry and the external word. 31 1 ii 266 APOLOGY. ^ The state of matrimony was not first instituted in the New Tes- tament ; but soon after man was created ; and it was enjoined of . God ; besides, there are also divine promises connected with it, w^hich do not properly belong to the New Testament, but rather con- cern the physical life. Now, if any one chooses to call it a sacra- ment, we shall not seriously object; but it should be separated from the former tivo, which are in fact signs and seals of the New Tes- tament. If the state of matrimony is to be called a sacrament, merely because God instituted and enjoined it, the other offices and estates ordained in the Word of God, such as government, magis- tracy, &c., should also be called sacraments. And finally, if men feel disposed to attach the glorious title of sacrament to all these things, because they are enjoined by the Word of God, they should, above all, apply that name to prayer; for it is forcibly commanded of God, and many noble, divine promises ac- company it. And there would seem to be reason for it too ; for so great a name would stimulate men to prayer. Alms might likewise be placed among sacraments, and the crosses and afflictions of Christians ; for, to these the promises of God are also added. But no intelligent man will lay great stress upon the number of sacraments, whether seven or more ; provided only that the word and command of God be maintained. / It is, however, more important for us to discuss and understand I the proper use of the Sacraments. Here we must freely condemn 1 all the scholastics and their false doctrines, that those who simply / use the sacraments, and do not oppose their operation, obtain, / ex opere operato, the grace of God, even if the heart at the I time has no good emotions. But it is clearly a Jewish error to hold that we are justified by works and external ceremonies, without faith, and although the heart be not engnged therein ; yet this per- nicious doctrine is preached and promulgated far and wide through all the Papal territory and churches. Paul, (Rom. 4, 9-11,) denies that Abraham was justified through ( circumcision, and asserts that it was a sign appointed to exercise and ' strengthen faith. We therefore say, that the proper use of the Sac- raments requires faith, to believe the divine promises, and receive the promised grace, which is offered through the Sacraments and the Word. Now this is the obvious and proper use of the holy Sacraments, upon which our hearts and our minds can firmly rely. For the divine promises can be accepted through firith alone. Now, as the Sacraments are external signs and seals of the promises, their proper use requires faith ; for when we receive the sacrament of the OF THE SACRAMENTS. 267 body and blood of Christ, Christ clearly says : " This cup is the new testament," Luke '22, 20. We should firmly believe then, that the grace and remission of sins, promised in the New Testament, are imparted to us. Now we should receive this in faith, and thereby console our alarmed, timid hearts, and rest assured, that the Word and promises of God cannot fail, but are as sure, nay, more so, than a new divine voice, or a new miracle from heaven, promising grace to us. But what would miracles benefit us, if they v^-cre not believed ? Here we are speaking of special faith, namely, the belief that our own sins are surely forgiven, and not of general faith, be- lieving that there is a God. This proper use of the Sacraments really consoles and refreshes the heart. We cannot, however, too carefully consider, or speak too freely of the abuses and errors, introduced by the pernicious, shameful, and impious doctrine of the opus operatum, namely, that the mere use of the Sacraments, the work performed, makes us just before God, and secures his grace, even without a good disposition of the heart. Hence originated the unspeakable and abominable abuse of the mass. They cannot show a particle of proof from the writings of the an- cient Fathers, to support the opinions of the scholastics. Nay, Au- gustine says, directly to the contrary, that it is not the Sacraments that justify, but faith in their use, justifies us in the sight of God. The fourteenth article, in which we say, that no one should be permitted to preach, or to administer the Sacraments in the church, except those only who are duly called, they accept, provided that we mean by this the call of priests, who are orchiined or consecra- ted according to the canons. On this subject, we have several times declared in this convention, that we are most willing to assist in maintaining the old ecclesiastical regulations, and episcopal gov- ernment, which is called canonica politia, provided the bishops would tolerate our doctrine, and receive our priests. But the bishops have hitherto persecuted and murdered our min- isters contrary to their own laws. Nor have we as yet been able to induce them to desist from tliis tyranny. Our opponents are, therefore, to blanve that the bishops are not obeyed, and we are ex- cused before God and all pious men. For since the bishops will not tolerate our divines, unless they reject the doctrii^e which Ave profess, and which we are bound before God to confess and maintain, we cannot recognize the bishops, and prefer to obey God, knowing that the Christian church is, wherever the Word of God is correctly taught. Let the bishops sec to it, how they can answer for the dis- ti-action and devastation of the chuiTJies, by 5uch tyranny. 268 APOLOGY. VIII. OF HUMAN ORDINANCES IN THE CHURCH. Our adversaries agree to the first part of the fifteenth article, in which we say, that the ceremonies and ordinances which can be kept conscientiously, without sin, and promote order and tranquilHty, should be observed in the church. The other part they condemn, in which we assert, that the ordinances established to reconcile God and to obtain the remission of sins, are directly opposed to the Gospel. Although in our Confession, in regard to diversity of meats, we have said a great deal respecting ordinances, yet we must here briefly re- peat it. True, we supposed that our adversaries would seek by other argu- ments, to sustain these human ordinances, but we hardly thought that they would condemn this article, namely, that human traditions can- not merit the remission of sins. But, as this whole article is inso- lently condemned by them, we shall find no difficulty in replying. For this is evidently a Jewish principle ; it is, in fact, a suppression of the Gospel by the doctrine of the devil. For the holy Scriptures, and Paul especially, call such ordinances the genuine doctrine of the devil, when men extol them as means to obtain the remission of sins. For in this light, they are as directly opposed to Christ and to the Gospel, as fire and water are opposed to each other. The Gospel teaches that through faith in Christ, without merit, we obtain the forgiveness of sins, and are reconciled to God ; but our adversaries set up another mediator, namely, human laws. By these they would obtain the remission of sins, and by these appease the wrath of God ; but Christ clearly says : " In vain they do worship me, teaching for doctrines the commandments of men," Matt. 15, 9. We have abundantly shown above, that we are justified before God by faith, when we believe that God is merciful to us, not through our works, but through Christ. Now, there can be no doubl that this is the pure doctrine of the Gospel ; for Paul expressly says, Eph. 2, 8, 9 : "By grace are ye saved, through faith ; and that not of yourselves ; it is the gift of God ; not of works." But our ad- versaries say, that men merit the remission of sins by these human ordinances and works. What is this but substituting another medi- ator and reconciler for Christ ? Paul says. Gal. 5, 4 : " Whosoever of you are justified by the law : ye are fallen from grace ;" that is, if you believe that you are jus- tified before God, by the law, Christ is of no benefit to you. For what need of Christ the Mediator have those, who expect to recon- cile God by the works of the law ? God has offered Christ, because OF HUMAN ORDINANCES. 269 he would be gracious unto us for the sake of his mediation, and not on account of our righteousness. But they maintain, that their works and these traditions secure the mercy of God. In this manner they rob Christ of his honor ; and there is no difference between the ceremonies of the law of Moses and such traditions, so far as this matter is concerned. Paul rejects the ceremonies of Mo- ses for the same reason that he rejects the commandments of men ; namely, because the Jews held them to be works meriting the re- mission of sins ; for thus Christ was suppressed. He, therefore, rejects alike the works of the law and human commandments, and contends that the remission of sins is promised, not on account of our works, but for the sake of Christ, without merit ; yet so, as that we receive it by faith, because the promises cannot be received other- wise than by faith. Now, if by faith, we obtain forgiveness of sins and the mer- cy of God for Christ's sake, it is a gross error and blasphemy to suppose, that we obtain the remission of sins by such ordinances. If they should say, that we do not obtain the remission of sins by such works, but that, after we have received forgiveness through faith, we must by such works merit the grace of God, this would be opposed to Paul's declaration. Gal. 2, 17 : " But if, while we seek to be justified by Christ, we ourselves also are found sin- ners, is therefore Christ the minister of sin ?" Again, Gal. 3, 15 : " Though it be but a man's covenant, yet if it be confirmed, no man disannulleth or addeth thereto." Therefore, no one should add any thing to the covenant of God, in which he promises to be gracious unto us for Christ's sake ; nor attach to it the error, that we first merit the grace of God by these works. Now, if we should establish or select such works, to appease God, and to merit the remission of sins, how could we be certain that these works are acceptable to God, without their being enjoined of God ? How could we assure men of their true relation to God, or that these works are pleasing to him, when there is no divine com- mandment to this effect ? The prophets every where forbid the institution of self-devised particular services to God, without his word or command. Ezek. 20, 18, 19 : '•' Walk ye not in the statutes of your fathers, neither observe their judgments, nor defile yourselves with their idols. I am the Lord your God ; walk in my statutes, and keep my judgments, and do them." If men have authority to institute services to God, in order to compensate for our sins, and to justify us in the sight of God, all the services of the heathen, and all the idolatry of every ^ 270 APOLOGY. impious king of Israel, of Jeroboam, and others, are commendable ; for there can be no difference. If men are authorized to establish services unto God, meriting salvation, M^hy should the self-elected reUgious services of the heathens and Israelites, be unholy ? These services were rejected, because they believed them to be pleasing to God, and knew nothing of his highest service, which is faith. Again, how do w^e know that such services and works, unauthor- ized by the Word of God, justify us in his sight, as no man is able to ascertain or know the will of God, except through his Word ? What if God dispises and abominates such services! how dare our adver- saries say, that they justify man in the sight of God ? Without the Word of God, no one can assert this. Paul says to the Romans 14, 23: "Whatsoever is not of faith is sin." Inasmuch, then, as these services have no divine authority, our hearts must remain in doubt whether they are acceptable to God. But why need we waste many words on a point so clear ? If our opponents defend these services as works meriting the remission of sins and salvation, they clearly establish the doctrine and kingdom of Antichrist, for his kingdom really is a new service of this kind, devised by men, and suppressing Christ ; like the Mahometan religion with its self-elected services and human works, by which its fol- lowers suppose they become holy and pious before God, not believ- ing that man is justified by faith alone in Christ. Thus, Popery also becomes a part of the kingdom of Antichrist, when it teaches, that we obtain the forgiveness of sins, and are re- conciled with God, through human ordinances ; for Christ is de- prived of his honor, when they teach, that we are not justified through Christ, without merit, by faith, but through such services; and especially when they tell us that such self-appointed services are not only useful but necessary ; as they maintain in the eighth article above, where they condemn our assertion, that the true unity of the church does not require human ordinances to be every where uniform. Thus, Daniel describes the kingdom of Antichrist, showing that such new services, established by men, will be its politia, its true form and character ; for says he : " But in his estate shall he honor the God of forces ; and a god whom his fathers knew not shall he honor with gold and silver, and with precious stones, and pleasant things," Dan. 11, 38. Here he describes these new servi- ces ; for he is speaking of a god of whom the fathers knew nothing. Although the holy Fathers also had ceremonies and ordinances, yet they did not believe that these were useful and necessary to sal- %L'iu.^--t- v^'^t^ o^'l^Ut^xZ^-^f i V — /^ OF HUMAN ORDINANCES. 271 — f ' ss vation, nor suppress Christ by them ; but they taught that God is ' gracious to us for Christ's sake, and not on account of these servi- ces. But they observed these ordinances to exercise the body, for instance, the festivals, in order that the people might know when to come together, that everything might be done orderly and decently in the churches, as a good example, and that the multitude might be kept under good parental discipline. For such particular seasons,/ and various services, are calculated to keep the people in good dis-*-,^ cipline, and to remind them of the gospel history. For these rea- | sons the Fathers observed human regulations. C^ Thus are we also in favor of observing good customs ; but we are truly surprised that our adversaries teach, contrary to all the writ- ings of the Apostles, and contrary to the Old and New Testaments, that through such services we are to obtain the remission of sins and eternal salvation. For what is this but, as Daniel says, honoring God with gold, silver, and precious stones? that is, to believe that God is propitiated through various church ornaments, banners, and tapers ; of which there are an infinite variety among these human ordinances. Paul writes to the Colossians 2, 23, that such ordinances have a show of wisdom. And, indeed, they have a strong semblance of ho- liness; for disorder is unseemly, and good parental discipline is use- ful in the church. But inasmuch as human reason does not know what faith is, those judging according to their reason, at once con- clude that it secures heaven for us, and reconciles us to God. Thus did errors and the evils of idolatry insinuate themselves among the Israelites ; hence they established numberless services, as in our day altars and churches are so rapidly increasing. Thus human reason judges also of other bodily exercises, such as fasts, &c. ; for they tend to restrain the old Adamic nature. But reason soon conceives that they reconcile us to God ; as Thomas says : " Fasting is eflicacious in removing our guilt before God, and afterwards preventing it." These are the very words of Thomas. Thus these very plausible services make a great display, and have a strong semblance of holiness before the people. And they encourage this error by referring to the examples of the saints, when they say : "Francis wore a cap," &c. In these things, they regard only the external exercise; not the heart and faith. ~- — . Now, when the people are deceived by this great and pompous / display of holiness, the consequence is unspeakable danger and evil ; the knowledge of Christ and the Gospel is neglected, and their whole confidence is placed on such works. Moreover, the really good •works, which God requires in the Ten Commandments, are (it grieves i 272 APOLOGY. US to say,) wholly suppressed by such hypocritical acts ; for it seems that these alone are called spiritual, holy, and perfect life, and are preferred far above the genuine, holy, good works which each one is bound, by the law of God, to perform, as, tor example, the fulfil- ment of our vocation, the taithful and diligent administration of gov- ernment. Christian discipline in our family and domestic relations. These are not regarded as divine, but \vorldly works ; and conse- quently many have been greatly troubled in their conscience; for it is known, that some have iibandoiied theii' principalities, and others wedlock, to enter into cloisters, for the purpose of becoming holy and spiritual. Besides, the evil is connected with this error, that when men im- agine that such ordinances are necessary to salvation, their con- sciences are continual]) harassed wiUi disquietude and torment, because they have not strictly observed the rules of their orders, their monastic rites, and the works imposed upon them ; tor who is able to state all these ordinances ? There are books without num- ber, in which not a word is said of Christ, of faith, or of truly good works enjoined of God, and whicli each one is bound to do by his calling; Imt they confine theii- remarks to such ordinances as, forty days fasting, the hearing of masses, canonical seasons for prayer, &c. ; indeed there is no end to their interpretations and dispensations. How greatly was the good and pious Gerson tormented by these things ! how he labored and strained, to afford men true consolation, when he sought out grades and latitudes in the precepts, for the pur- pose of determining to what extent these commandments were binding I and yet he was unable to discover any certain limit, at which he could assure the heart of peace and security. He, there- fore, complained most bitterly of the great danger to the conscience by requiring an observance of these ordinances, even in the case of mortal sin. But, against such hypocritical and delusive ordinances, by which many are unnecessarily misled and tormented, we should fortify and strengthen ourselves by the Word of God, and in the first place con- fidently trust, that the remission of sins is not merited by such ordi- nances. We have already quoted the Apostle to the Colossians : "Let no man, therefore, judge you in meat, or in drink, or in respect of a holy-day, or of the new-moon, or of the sabbath-days," Col. 2, 16. And the Apostle means the whole law of Moses, together with these traditions; our adversaries, therefore, cannot as usual evade the force of this passage, by claiming that Paul spoke only of the law of Moses. But he clearly shows that he also means human ordi- OF HUMAN ORDINANCES. 273 nances ; our adversaries, however, do not know what they say. If the Gospel and Pdul clemly state, that even the ceremonies and works of the law of Moses are of no avail before God, human ordi- nances will be much less so. The bishops, therefore, have no authority or power to establish self-elected services to Go. I to make men holy and righteous before God ; for the Apostles, Acts 15, 10, say : " Why tempt ye God, to put a yoke upon the neck of the disciple?" &c. Here Peter calls it a great sin, by which men blasfiheme and tempt God. Hence the Apostles mean to say that the church should remain free in these matters, — that no ceremonies, either of the law of Moses or other ordinances, shall be considered necessary services to God, as were certain ceremonies of the law of Moses, for a time, under the Old Testament dispensation. We must, therefore, contend that the preaching of grace, of Christ, and of the remission of sins by grace alone, be not suppressed, and oppose the error that these ordinances are necessary to justify us in the sight of God. Gerson and many other pious and faithful men, being moved to compassion by the great danger into which the soul is thus placed, in vain sought, in this way, to give inuLxtiav, or relief to the con- science from the various tormenting influences of these traditions. But the holy Scripture and the Apostles have made short work of it, and completely blotted out the whole with one stroke, plainly say- ing that in Christ we are free from all traditions, especially those through which men seek to obtain salvation and the remission of sins. The Apostles, therefore, teach us to resist this pernicious Pharisaic doctrine, by our teachings and example. Hence we teach that such ordinances do not justify us in thft sight of God, that they are not necessary to salvation, and that no one should establish or receive them, with a view to be justified by them before God. But let those who wish to observe them, keep them as they do any civil custom, without expecting by them to be justified before God, just as those living in Germany or Italy dress according to the prevailing custom simply to comply with the custom of the country, but not to be saved by it. The Apostles, as the Gospel shows, boldly violated such ordinan- ces, and Christ commended them for it. For it was necessary to show to the Pharisees, not only by doctrine and preaching, but also bv actions, that such services to God are useless to salvation. Our divines are therefore abundantly justified for omitting some tradi- tions and ceremonies; for the bishops require them as necessary to salvation, — an error that cannot be tolerated. 3^5 APOLOGY. But the most ancient ordinances in the church, as, for instance,^ the three chief festivals, Sunday, and the like, which were estab- lished for the sake of order, union, and peace, we cheerfully observe. Our ministers also speak of them to the people, with great respect : J declaring, however, that they do not justify man before God. Hence X the violent language of our adversaries, who do us gross injustice in I the sight of God, by accusing us of abolishing and suppressing all \ good ceremonies and regulations in the church. For we can assert \ with truth, that the proper service of God is observed in our churchesy ^"""N^yn a more Christian and decent spirit, than among our adversaries. Pious, honorable, intelligent, and impartial men, who carefully ex- amine this matter, know that the old canons and raens legis (the spirit of the lau') are observed by us, more fully, purely, and diligently, than by our adversaries. For our opponents shamelessly trample under foot the most excellent canons, as well as Christ and the Gos- pel. In their convents, the priests and monks abuse the mass in the most awful and abominable manner, holding masses daily in great numbers, simply for the .sake of money and base gratification. They sing Psalms in the convents, not for the sake of study, or of sincere prayer, (for the greater part do not understand a solitary verse in the Psalms,) but they attend to their matins and vespers as to hired services, for the sake of the income they afford. They cannot deny any of these things. Indeed, some honest m.en among them feel ashamed of this traffic, and say the clergy need a reformation. J Among us, the people willingly and freely partake of the holy Sacrament every Sunday, after being examined in Christian doctrine, in the Lord's Prayer, the Creed, and the Ten Commandments. The youth and the people also, regularly sing Latin and German Psalms, in order that they may become acquainted with the Scriptures, and ^..Jearn to pray. Among our adversaries there is no catechising, al- \ though the canons require it. The canons, enjoining it upon pastors and ministers of the church publicly and privately to instruct the **^ children and youth in the Word of God, are kept among us; and I catechising is not a childish thing like the bearing of banners and J candles, but a very useful instruction. ^0^^ \ Among our adversaries there is no preaching in many countries, (as in Italy, Spain, &,c.,) during the whole year, except only in Lent, This gives them just cause for loud complaint ; for this is at once subverting ail divine worship. The most eminent, holy, useful, and exalted sei'vice, which God has required in the first and second com- mandments, is the preaching of Jiis \Vord ; for tiie office of the preacher is the highest in the church. How, then, can the knowledge OK HUMAN OKDI.VANCllSi. 27-'> of God, the doctrine of Christ, or the Gospel prevail, where this service is omitted ? And even when they preach during Lent or at other times, they dwell only on hviman ordinances, the invocation of Gaints, holy water, and the like foolish works ; and their people are in the habit, soon after the text of the Gospel is read, of going out of the churches; which practice perhaps originated from their un willingness to hear the falsehoods which were to follow. Some few of them now begin to preach of good works; but of the knowledge of Christ, of faith, and of the consolation of the conscience, they cannot preach ; on the contrary, they call this blessed doctrine, this precious holy Gospel, Lutheranism. But in our churches, our ministers assiduously inculcate the follow •ing important subjects : namely, true repentance, the fear of God, faith and its nature, the knowledge of Christ, and the righteousness which comes from faith. They teach also how we should seel consolation in anxiety and trials; how faith is to be exercised by all kinds of trials ; what true prayer is, and liow we should pray. They maintain, that the Christian should confidently trust that God \\\ heaven hears his cries and praj^ers; they speak of the holy cross, of obedience to the government, and teach how each one in his sta- tion may live and act as a Christian ; they enjoin obedience to the commands of rulers, to temporal order and law; they instruct tlie people how to distinguish between the spiritual kingdom of Christ and the civil governments of the world, show them the nature of matri- mony and the Christian duties connected with it, enforce the Chris- tian training of children, chastity, and the exercise of love to our neighbors. This is the doctrinal and morai character of our chiucii. Impartial men can easily perceive, that we do not abolish proper Christian ceremonies, but preserve them most faithfully. As to the mortification of the flesh, or of the old Adamic nature, we teach, as our Confession declares, that such mortification truly takes place, when God breaks .our will, and sends crosses and afiiictions upon us to teach us obedience to his will, as Paul says, Rom. 12, 1: "Present your bodies a living sacrifice, holy, acceptable unto God." This is in truth holy mortification, thus to learn to know, fear, and love God in our trials. Besides these tribulations, which are not subject to our will, there are also bodily exercises, to which Christ refers, saying : " Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting and drunkenness," Luke 21, 34. Paul says also : '' I keep under my body, and bring it into subjection," &c., 1 Cor. 9, 27. These exercises should be performed, not as necessary services thai ^76 APOLOGY. justify us before God, but for the purpose of keeping our flesh under restraint, that we noay not " be overcharged with surfeiting and drunkenness," become secure and idle, and follow the allurements of the devil and the lusts of the flesh. This fasting and mortification should be attended to, not only at fixed times, but continually. For God desires us always to live moderately and temperately ; and, as experience shows, the prescribing of many fiist days does not lead to this. For more extravagance and gluttony have been practised "with fish and various fast-meats, than out of the season of fasting. Nor did our adversaries themselves ever observe the fasts, as they are laid down in the canons. Many and difficult controversies and inquiries are connected with this article on human traditions or ordinances, and experience has shown but too plainly, that they are most severe fetters, and an aw- ful torture to the soul. For, when the error prevails that they are necessary to salvation, they torment the soul beyond measure ; as the pious know it to be, when they omit a part of the canonical exercises, or otherwise act contrary to them. But the propriety of inculcating absolute liberty in these things, is also a serious and diffi- cult question, for the people at large need external discipline and instruction. But our adversaries themselves render this subject easy, and sim- ple; for they condemn us, because we teach that we do not merit, by hum.an ordinances, the remission of sins before God. Again, they want their ordinances to be observed (universally) in all the churches, as necessary, and put them in the place of Christ. On this point we have a strong advocate, the apostle Paul, who every where maintains, that such ordinances do not justify us in the sight of God, and are not necessary to salvation. And our divines clearly and explicitly teach, that we should so use our Christian liberty in these things, that no offi?nce be given to the weak who are not enlightened in these things, and that those, who abuse this liberty, may not deter weak brethren from the doc- trine of the Gospel. Our preachers teach therefore, that without special and urgent cause, no change should be made in church usa- ges, and that for the sake of peace and harmony we should observe the customs that are not in themselves sinful or oppressive. And at the Diet of Augsburg we clearly stated that for the sake of love, we were willing, with others, to hold certain adiaphorn (things in- different) ; for we were well persuaded, that general union and peace, so far as they can be maintained without offence to the conscience, should be preferred to all minor things. But we shall, hereafter, * fiyC^ Zn^^C^^U^nrt^ ^ OF riVlL GOVERNMEXT. in speak more fully of all these things, when we come to treat of mnnistic vows and the poiver of (he church. Our adversaries take no exception to the sixteenth article of our Confession, which declares that a Christian may, with a good con- science, hohl civil otfices, exercise authority, pronounce judgment, and decide cases according to statute and common law, inflict capital and other severe punishment, go to war, make lawful contracts, hold property, make oath when required by the magistiate : in short, to the article in which we say that the magistracy and government, their rights and punishment, and all that pertains to them, are good and divine institutions, in which the Christian may lawfully engage. Our aflversaiies are well pleased with this declatation. This most weighty, important article, concerning the distinction between the spiritual kingdom of Christ and temporal authority, which it is hiohly necessary to understand, is most faithfully and ex- plicitly set forth by our friends, evidently to the great consolation of many souls. For, we have clearly taught that the church of Ch)isf is a spirit- ual kingdom, in which he reitiiis thiou^h tlic Word and preachino;, operates through the Holy (jhost, and iiicteasts fiiitli, ) it tv, love, and patience in our hearts, and here on earth begins God's kii gdom and eternal life in us. But while this life endures, he permits us, nevertheless, to use the laws, the ordinances, and estates of this world, according to our various callings, even as he permits us the use of medicine, architecture, agriculture, air, and water. Nor does the Gospel introduce new laws into temporal govern- ment, but commands and requires us to be obedient to the laws and to our government, whether it be heathen or Christian, aiul by such obedit'tice to manifest our love. For Carlstadt in this respect acted most unwisely, in teaching that the temporal government should be arranged according to the law of Moses. On this subject we have written the more, because the monks had spread many most pernicious errors in the church ; tor, to hold no property, to inflict no punishment, and take no reverge, to have no wife and children, they called an evargelic life. These doctrines wholly suppressed the pure Gospel, so that it was not at all undei- stood what is Christian, or what the spiiitual kin2;dom of Chi ist is ; they intermingled the worldly and spiritual kingdom, fi'om which resulted many evils, and seditious, ruinous doctiities. For the Gos- pel does not abrogate temporal government, nor domestic, com mercial, or other civil regulations; but rather sustains the public authorities and their government, and comraands us to obey them 1 278 APOLOGY. as the ordinances of God, not merely from fear of punishment, but for conscience' sake. Julian the apostate, Celsus, and some otliers, charged against the Christians, that the Gospel distracts and unsettles temporal govern- ment and policy, because it forbids vengeance and the like. These questions also gave Origen, Gregory Nazianzen, and some otliers, much trouble ; although it is easy to answer them, if we but know that the gospel doctrine makes no new laws for worldly govern- ments, but preaches the remission of sins, and proclaims that the spiritual kingdom and eternal life begin in the hearts of believers. But the Gospel, so far from interfering with these temporal insti- tutions, governments, and ordinances, requires us to obey them, even as in this life we must submit to the common course of nature as the order of God, letting the seasons come and go, without interfering with the spiritual kingdom. The Gospel forbids only personal vengeance, and the usurpation of the authority of the magistracy ; and Christ so frequently in- culcates this, that the Apostles may not think of becoming worldly lords, and of taking the kingdoms and authority of those who were ruling at that time, as the Jews thought concerning the kingdom of the Messiah ; but that they might know it to be their duty to preach of the spiritual kingdom, and not to change any worldly government. Accordingly, when Christ forbids personal vengeance, it is not only counsel, but an earnest command that he gives, Matt. 5, 39, and Rom. 12, 19. Public vengeance, however, and the punishment of offences on the part of the magistrates, so far from being forbidden, are rather commanded here ; for it is the work of God, as Paul says, Rom. 13, 2-5. This vengeance is taken, when criminals are punished, when war is waged for the sake of general peace, when the sword, and horse, and armor are used. On these subjects some teachers have advanced such baneful errors, that nearly all the princes, lords, knights, and servants, began to regard their lawful calling as worldly, ungocily, and worthy of condemnation. What unspeakable danger and injury resulted to souls therefrom ! They taught the Gospel and Christian doctrine as if they were nothing but monasticism, not perceiving that the Gospel teaches how Ave are released from sin, hell, and Satan, before God and in our conscience, and that it does not interfere with the civil government in external things. The doctrine also, which they have unblushingly advanced, that Christian perfection consists in being destitute of property, is alto- gether false and delusive. For Christian perfection does not consist OK CIVIL GOVERNMENT. 279 in the display of piety, and separation from worldly affairs ; but faith and the true fear of God in the heart, is such perfection. Abraham, David, and Daniel held royal rank, great princely councils and offices, and possessed great weaUh ; yet they were more holy and perfect than any monk or Carthusian friar ever Vv-as. The monks however, especially the Cordeliers, (Franciscans,) made a great display before the people, but no one couki learn there- from in what true holiness consists. For how erainentlv evangcelical and holy did the monks deem men to be, simply for holding no possessions and being voluntarily poor? But these are most perni- cious doctrines, of which the Scriptures know nothing, and which they directly oppose. In the Ten Commandments God clearly says : " Thou shalt not steal." Now here he evidently permits each one to hold property. On this subject Wicklifife madly insisted that no bishop or pastor should own property. So we find innumerable, complicated dispu- tations on contracts, concerning which it is impossible ever to paci- fy the Christian's conscience, unless he be instructed on this impor- tant point, that Christians niay with a good conscience, act according to the laws and customs of the land. For many consciences are relieved by our teaching that contracts are lawful before God, so ftir as they accord with the common laws and usages, they being equivalent to statutes. This very important article, concerning the magistracy and civil laws, is very clearly and correctly set forth by our divines, so that many exalted and excellent men, whose calling it is to govern and manage important afniirs, acknowledge that they have received great consolation, whereas, before, in consequence of these false doctrines of the monks, they had suffered the greatest anguish, and were in doubt whether their calling accorded with Christianity. We have, made these statements, in order that strangers, foes as well as friends, might understand that, by this doctrine, the magis- tracy, political government, imperial laws, and the like, are not overthrown, but rather exalted and defended, and that this doctrine truly shows that the administration of the government is a great and glorious office, full of Christian, good works. All this, in con- sequence of the hypocritical doctrines of the monks, had heretofore been regarded as a sinful, worldly calling and life, to the unspeak- able danger of the conscience. The monks devised this hypocrisy ; they exalted their humility and poverty far above the calling of princes and loids, of father and mother, and of the head of the 280 AroLOGY. family ; although ftll these are authorized by the Word of God, while monachism is not. v)^V//%, Our adversaries accept the seventeenth article, in ^vhich we ac- '"" knowledge, that Christ shall come on the last day, raise up the dead, and give unto the pious eternal life and joy, but condtrnn the wicked to everlasting punishment with the devil. Our opponents also accept the eig^hteen^th article, concerning free- \ \ , will, although they quote some passages of Scripture, which are not applicable to the subject ; they also loudly protest against overrating the freedom of the will as the Pelagians do; and against its depre- ciation in the manner of the Manichseans. All this is very well said ; but what is the difference between the Pelagians and our ad- versaries, while they both teach that, without the aid of the Holy Spirit, m-in can love God and keep his commandments, quoad siib- stantiam aduum? that is to say, man is able to do such works by the power of natural reason, without the agency of the Holy Ghost, and thereby merits the grace of God. How incalculable are the eriors which grow out of these Pelagian doctrines', and yet they most zealously inculcate them in their schools. Augustine violently opposes these false doctiineson the authority of Paul, whose views we set forth above in treating of justification. We also affu'm, that man has freewill to a certain extent ; for, in the thirgs that are within the scope of reason, our will is free. We are able, in some measure, to lead an honorable external life, — to speak of God, to practise external worship and forms, to obey parents and superiors, to abstain from theft and murder. For, as after the fall of Adam, natural reason still remains, and enables us to perceive good and evil in matters within the scope of our senses and reason, so we also have, to some extent, freedom of will to live honorably or dishonorably. The holy Scriptures call this the righteousness of the law, or of the flesh, which reason can in some measuie attain, without the Holy Ghost ; but yet the inborn unholy lust is so powerful, that men more frequently follow it, than the dictates of reason ; and the devil, who, as Paul says, (Eph. 2, 2,) powerfully influences the ungodly, constantly incites our poor, feeble nature to all manner of sin. And this is the irround why Init few, even according to natural rea'jon, lead an honorable life, as we see that but few philosophers, notwithstanding their zealous exertions, have led such a life. Now, it is a gross fiction to say that those who perform these works without grace, are without sin, or that such good works de congruo merit the forgiveness of sins and the grace of God. For those who have not the OF FREEWILL. 281 Holy Ghost, are destitute of the fear of God, of faith, and of con- fidence ; they do not believe that God hears them, that he forgives their sins, that he assists them in the time of need ; they are there- fore ungodly. Now, " a corrupt tree cannot bring forth good fruit," Matt. 7, 18; and " without faith it is impossible to please God," Heb. 11, 6 ; therefore, even admitting that we are capable of performing such external works, we still affirm that the fireewill and the reason of man have no ability in spiritual matters ; that is, truly to believe in God and confidently to trust that he is near us, that he hears us, for- gives our sins, &c. For these are the true, noble, and exalted good works of the first table in the Decalogue, which no man can per- form without the light and grace of the Holy Spirit ; as Paul says, 1 Cor. 2, 14 : " The natural man receiveth not the things of the Spirit of God ;" that is, without being enlightened by the Spirit of God, man cannot have the slightest conception, in his natural rea- son, of the will of God or divine things. And men can perceive this, when they ask their hearts how they are disposed towards God's will, and whether they entertain the as- surance that God observes and hears them. For, it is difficult even for saints, firmly to believe this, and implicitly to rely upon the invisible God, and, as Peter (1 Pet. 1, 8,) says, to revere and love Christ whom we do not see ; how then can it be easy for the uno-odly ? For w-e begin to exercise true faith, when our hearts have been alarm- ed and are comforted again through Christ, when we are born anew through the Holy Ghost, as shown above. It is proper, therefore, to make this clear distinction, namely, that our reason and freew'ill enable us, to some extent, to live out- wardly honest, but that the new birth, and the formation of a new heart and mind in us, is solely the work of the Holy Ghost. Thus external civil discipline is preserved; for unbecoming, unbridled, and shameless conduct is incompatible with the will of God ; and yet a pro- per distinction is thus made between outward worldly piety, and piety before God, which is not philosophical nor external, but in the heart. This distinction has not been devised by us, but the holy Scrip- tures clearly make it. Augustine takes the same view, and recently also William of Paris in numerous essays. This important doctrine, however, has been shamefully suppressed by those who foncy that men can keep the law of God, without the Holy Ghost, and that the latter grants us grace in consideration of our merit. Our adversaries do not object to the nineteenth article, m which we teach that although God alone has created the whole world and 36 282 APOLOGY. all nature, and continually preserves all creatures, yet he is not tBe' cause of sin ; but that it is the evil will in devils and men, which turns away from God; as Christ says of the devil, John 8, 44: " When the devil speaketh a lie, he speaketh of his own." In regard to the twentieth article, they say in plain terms : — That they reject and condemn our doctrine, which declares that men do' not merit the remission of their sins by good works. Let each one carefully observe that it is this article they expressly reject and con- demn. What need is there, then, of wasting words on this evident point? The illustrious doctors and framers of the Confutation, clearly show here by what spirit they are moved. For this is by no meanS' an unimportant point in the Christian church, but rather the chief article, namely, that we obtain the remission of our sins, without our own merit, through Christ, and that he is the propitiation for our sins, not our works ,' as Peter says, Acts 10, 43 : " To him give all the prophets witness^ that through his name, whosoever believetk in him shall receive remission^ of sins." This strong testimony of all the holy prophets may justly be termed a decree of the universal Christian church. For even a single prophet is grea-t in the estimation of God, and a most precious treasure. We should, moreover, rather believe the unanimous voice of this holy church and all the prophets, than the ungodly, wicked sophists, who framed the Confutation, and so shamelessly blasphemed Christ. For, although some teachers asserted in reference to this^ subject, that after our sins are forgiven, we obtain grace,, not through faith, but through our own works ; yet they did not maintain that we obtain the remission- of sin on account of our worksj. and not for Christ ^s sake'. It is, therefore, horrible blasphemy thus togive the honor of Christ to our human works. And we confidently trust to the exalted, no- ble virtue of his Imperial Majesty and other Princes, that, had they been apprized of it, they would not, in any way, have admitted intO' the Confutation things so evidently false and unfounded, blasphem- ir^ God' and the Gospel before all the workL To prove the divine- origin of this ar-ticle, and its holy, heavenly trnth, we eould adduce ".ntimbeTiess passages from the Sciiprures, and tVora the writings of the Fathers* Axx^' there- is scarcely a word or a page in the princi- pal books of Holy Writ,- which does not clearly &la?e this. We have a£K>Te dweli: largely on these subjects; and godly, pious men, who' knO'W why Chrisi was' giveny and who' would' not, for all* the riches- a»() kingdcr/iS Ox^ the earthy lose Christ, our only Treasure, our only Msciiator an^ji Reconeikr^ mast be shocked and alarmed at this mam.- OF GOOD WORKS. 283 fest contempt and condemnation of the holy word and truth of God by presumptuous man. The prophet Isaiah o3, 6, says: "The Lord hath laid on him the iniquity of us all." Eut our adversaries would make Isaiah and the whole Bible liars, by saying that the Lord liiid our sins on us, and on our works and beggarly expiation. I shall, however, take no notice of their puerile works, their rosa- ries, pilgrimages, and the like. We are w-ell aware of the severe Mandate and Imperial Edict issued against us and our doctrine; and we should certainly feel alarmed thereat, if our cause were unimportant or doubtful. But, Ood be praised ! the divine Word gives our hearts the fullest assur- ance before God, that our adversaries condemn the plain truth of God, the genuine Gospel, the blessed and holy doctrine, withoiit which the Christian church cannot «xist, and which €very Christian, to the extent and at the peril of life, is bound to acknowledge, main- tain, and defend to the honor of God. W^e shall, therefore, not per- mit ourselves to be driven from this wholesome doctrine. For who does not wish to depart from this world, in the confession ef the doc- trine that we obtain the remission o( our sins through faltli, by tke blood of Christ, without our ov/n merit and works I Experience shows, and the monks themselves must confess, that ■conscience cannot be quieted or pacified except through ftiith in Christ ; nor can men obtain true and abiding consolation in the se- vere agonies and trials of death, against the great terrors of death and sin, unless they cleave to the promises of grace in Christ. And they can have no enduring consolation against the devil, who, then especially, severely presses the soul, fills it with terror, incites it to despair, and in an instant, with a single blast, sweeps away all their works like dust, unless they fircnly cling to the gospel doctrine that we obtain the remission of sin, without merit, by the precious blood of Christ. For faith alone revives and supports us in the great struggle and agonies of death, when no creature can aid us, when we must die, and be separated from this whole visible creation, and transferred to another state and another workL This doctrine, then, is certainly worthy of notice, and for its sake every Christian should most cheerfully risk his all. All those who adhere to this Confession of ours, have no occasion -to be alarmed or perplexed; let them joyfully trust in God and in Jesus the Lent Christ, and with all cheerAdness venture to confess this eviflcnt truth, against all the world, all tyranny, wrath, menaces, and tPiTors,eveit in the face of all the tyrannical murder and persecution takint^ place every day. For who can su.Ter himself to he deprived of this great. APOLOGY. nay, eternal consolation, on which the entire welfare of the whole Christian church depends ! If we take up the Bible and seriously read it, we soon discover that this doctrine is founded everywhere in the Scripture. Paul clearly says, Rom. 3, 24, and 4, 16, that sin is forgiven without merit, for the sake of Christ ; he therefore tells us : We are justified through faith without merit, that the promise might be sure ; that is to say : if the promise depended on our works, it would not be sure. If grace, or the remission of sins, were granted on account of our works, when could we be assured that we have obtained grace ? when could our conscience find a work sufficient to appease the wrath of God ? We have already said enough on this subject ; each one may examine the passages of Scripture by which we have established this doctrine. The loud complaints I am now making were occasioned by the abominable, shameless, monstrous, premedi- tated wickedness of our adversaries, when they in plain terms re- pudiate the doctrine of this article, that we obtain the remission of sin, not through works, but without merit, through faith in Christ. Our adversaries also adduce some passages of Scripture to justify their condemnation of this article ; for example, they quote the lan- guage of Peter : " Give diligence to make your calling and election sure," through good works, ^c. Here all can see that our adver- saries did not spend their money in vain, when they studied dialec- tics ; for they quote the Scriptures as it suits them, whether to the purpose or not. Thus they reason : '^ Peter says, 'give diligence to make your calling and election sure,' through good works ; there- fore we merit the remission of sins through works." This is a fine argument indeed ! it is like saying of a reprieved culprit in the crim- inal court : The judge has commanded him henceforth to refrain from such evil deed ; therefore, by abstaining therefrom, he has merited the prolongation of his life. To argue thus, is to make ex non causa causam (a cause out of no cause). Peter is speaking of the good works and fruits following faith, and showing why they should be performed, namely, that we may make our calling sure ; that is, that we may not fall from the Gospel by sinning again. He would say : do good works, that you may continue in the Gospel, in your heavenly calling ; that you may not fall away, become cold, and lose the Spirit and the gifts, imparted unto you by grace, through Christ, and not on account of the works which follow them ; for we abide in our calling throun:h faith ; but faith and the Holy Spirit do not remain in those who lead a sinful life. OF THE INVOCATION OF SAINTS. 285 But they also cite other passages and testimony, no more appH- cable than the above. Besides, they have the boldness to affirm that this opinion was condemned a thousand years ago, in the days of Augustine. This is false, for the Christian church has always main- tained that the remission of sin is granted to us without merit ; and the Pelagians were condemned, because they asserted that we re- ceive grace for the sake of our works. We have sufficiently shown above that we teach that, where there is faith, good fruits and good works must follow ; for " we do not make void the law, but establish it," as Paul says, Rom. 3, 31. When we have received the Holy Spirit through faith, good fruits follow ; and then we increase in love, in patience, in purity, and other fruits of the Spirit. IX. OF THE INVOCATION OF SAINTS. Our adversaries condemn the twenty-first article entirely, because it does not teach the invocation of saints. On this subject they are unusually prolix ; but all they can do is, to show that the saints should be honored, and that the living saints pray for one another; from this they infer, that it is our duty to invoke the departed saints. They allege that Cyprian entreated Cornelius while he was yet living, to pray for the brethren after his death. Thus they would prove the necessity of invoking the departed saints. They also quote Jerome against Vigilantius, and say that he vanquished him in this matter a thousand years ago. Thus they glory, as if they had won a decided A'ictory, but the dolts are too ignorant to know that in the writings of Jerome against Vigilantius, there is not a sylhible concerning the invocation of saints. Jerome says nothing about their invocation, but simply speaks of honoring them. Nor did the ancient writers, prior to Gregory's day, mention the invocation of saints. There is no foundation whatever in the Scriptures for the doctrine of our oppo- nents, in regard to this subject, or to the application of the merit of saints. We do not deny in our Confession that the saints should be hon- ored. This may be done in three ways : frst, by thanking God for showing us examples of his grace in the lives of the saints, and for supplying the church with teachers and other gifts. Now as these gifts arc great, we should highly esteem them, and praise the saints who made good use of them, as Christ in the Gospel praised the faithful servants. Matt. 2o, 21, 23. 286 APOLOGY. The second mode of honoring the saints, is, to strengthen our faith hy their example. Thus, for instance, when we see that through the rich grace of God Peter's sin was forgiven, when he had denied Christ, our hearts receive strength to believe that grace abounds much more than sin, Rom. 5, 20. In the third place we honor the saints, by following, according to our several vocations, the example of their faith, love, and patience. Our adversaries say nothing at all of this true mode of honoring the saints, but merely wrangle about invoking them, which, even if it were not calculated to be dangerous to the soul, would still be i^nnecessar5^ We grant, moreover, that the angels pray for us ; for, according to Zechariah 1, 12, the angel prayed, "O Lord of hosts, how long wilt thou not have mercy on Jerusalem ?" And although we con- cede, that as the living saints pray for the whole church in general, so the saints in heaven may pray for the whole church ; yet there !s no evidence to this effect in the Scriptures, except the dream in the second book of Maccabees, (15, 14.) Again, though the saints pray for the church, still it does not follow, that they should be invoked. Our Confession, hov/ever, simply declares, that the Scriptures do not teach the invocation of saints, or that we should seek aid at their hands. Now if no com- mand, promise, or example can be produced from the Scriptures to establish this doctrine, it follows that no one can rely on it. For, since every prayer must proceed from faith, how can we know that the invocation of saints is pleasing to God, when it is not enjoined upon us in the Word of God ? How can we be assured that the gaints hear our prayers and the prayers of each one in particular? Some indeed, do not hesitate to deify the saints, and assert that they know our thoughts and see into our hearts. These things they devise, not for the purpose of honoring the saints, but in order to maintain their profitable chaffering and trading. We still insist that there is no evidence in God's Word that the saints understand our invocation ; and even if they do understand it, that God looks upon it with fiU'or; consequently it has no foundation. Our adversaries are unable to gainsay this; they should therefore not attempt to force us into doubtful things ; for a prayer without faith is no prayer. True, they say, it is a custom of the church ; but certainly it is a new custom; for the ancient Collects, ^\\{\e they mention the saints, do not invoke them. Our adversaries, moreover, not only advocate the invocation of saints, but also assert that God accepts their merit in the place of our OF THE INVOCATIOK OF SAINTS. 287 «Ins ; and thus they are made to be, not only intercessors, but media- tors and reconcilers. This cannot, by any means, be tolerated J for in this way they confer upon the saints, the honor which is due to Christ alone, by setting them up as mediators and reconcilers. Now although they attempt to make a distinction between the mediators who intercede for us, and the 07ie who has redeemed us, and propitiated God ; yet they make the saints to be mediators, through whom men are reconciled to God. They assert also, but without scriptural authority, that the saints are mediators to inter- cede for us ; and though we speak of this matter even in the mildest terms, we must still say, that by this doctrine Christ and his bless- ings are suppressed, and that the confidence they owe to him, is transferred to the saints; for they fancy that Christ is a severe judge, and that the saints are kind and gracious mediators ; they therefore flee unto the saints, and avoid Christ as they would a tyrant ; thus they rely more upon the goodness of the saints than upon the good- ness of Christ; they flee from Jesus and seek help of the saints. Thus in fact the saints are still made mediators of redemption {mediatores rede mp t io nis) . We shall accordingly show, that they make not only interces- sors, but propitiators, and mediatores redemptionis of the saints. We are not noio speaking of the gross abuses, through which the popu- lace openly practise idolatry with the saints and pilgrimages; but we refer to the avowed principles of their learned men on this subjects As to the gross abuses, even the uninformed can decide for themselves^ Two things are requisite to constitute a mediator and propitia- tor : first, an indubitable, clear, divine declaration and promise, that through him, God will hear all those who call on him. Such a divine promise is given in the Scriptures, concerning Christ; "Whatsoever ye shall ask the Father in my name, he will give ifi you," John 16, 23. As to the saints no such promise is made any where \\t the Scriptures ; consequently, no one can have an assur- ance that he will be heard when invoking the saints, hence such invocation is not of faith. Moreover, the Word of Gotl commands us to call upon Christ, who says : " Come unto me all ye that labor and are heavy laden, and I will give you rest," Matt. 11, 28. "Erew the rich among the people shall entreat thy favor," Psalm 4-5,- 12 ; and Psalm 72, 11 : ^' All kings shall fall down before him,' all na- tions shall serve him," verse lo : " And daily shall he be praised." John 5, 23, Christ says : " That all men should honor the Son,even' as they honor the Father." Again, 2 Thess. 2, 16, 17, Paul prays ami says •. " Now, our Lord Jesus Christ himself, an 324 APOLOGY. show, that the Fathers timght any such abomination contrary to all ^. the Scriptures; but the books of the Fathers treat of thanksgiving and ihank-ofTerings ; for this reason they call the mass Eucharislia, ^ We have already shown that thanksgiving does not impart the re- ■.^.rnission of sins, but is offered by those who are already reconciled ""by faith in Christ; even as crosses and afflictions do not merit re- conciliation to God, but are thank-offerings, when those who are reconciled willingly bear and endure them. And these few words are a sufficient vindication against their quotations from the Fathers, and amply protect us against our ad- versaries. It is certain that their dreams, relative to the opus opera' turn, can nowhere be found in the works of the Fathers. But in order that this whole subject of the mass may be more clearly undei'stood, we shall likewise speak of the proper use of the Sacra- ment, and accordingly show how it is represented in the holy Scrip- ture, and in all the writings of the Fathers. Of the proper vse of the Lord's Supper, and of the sacrifice. Some pedantic scholars imagine that the sacrament of the Lord's Supper was instituted for two reasons : — First, to be the sign and badge of an order, as are the caps of the monks : — Secondly, they conceive that Christ took particular pleasure in appointing a feast or supper as such a sign, to show forth the fraternal fiiendship, •which should exist among Christians ; for to eat and drink together, is an evidence of friendship. But these are human thoughts, and do not show the proper use of the Sacrament. They speak only of love and friendship, which worldly men can also manifest ; but nothing is said about faith or the promise of God, things of the most- exalted character, transcending our conception. But the Sacraments are evidences of the divine vi/ill or purpose towards us, — they are not only marks or signs of recognition ; and those are correct, who say that the sacraments are sis^na gratice, that is, evidences of grace. And as there are two things in the Sacrament, the external sign and the word, the word in the New Testament is the promise of grace attached to the sign. This promise in the New Testament, involves the remission of sins, as the text says: "This is my body, which is given for you. This cup is the new testament in my blood, which is shed for you for the remission of sins," Luke 22, 19, 20. These vfords offer us the remission of sins. The external sign is, as it were, a seal and con- OF THE USE OP THE LORD's SUPPER. 325 firmation of the word and promise; as Paul also calls it. Now, as the promise is useless, unless ret'eived in feith, so the ceremony or outward sign is useless without the fiiith which truly believes that we receive the remission of sins. This fdith consoles the alarmed conscience. And as God gives the promise in order to awaken such faith, so the external sign is also given with it, and placed before our eyes, to induce the heart to believe, and to strengthen faith ; for through these two things, the Word and the external sign, the Holy Spirit operates. This is the proper use of the holy Sacrament, that the alarmed conscience be consoled through faith in the divine promises. And this is the true service of God in the New Testament, in which the chief worship of God takes place in the heart, in the mortification of the old Adam, (Adamic nature,) and regeneration through the Holy Spirit. For this purpose Christ instituted the Sacrament, saying: "This do in remembrance of me," Luke 22,19. The doing of this, in remembrance of Christ, does not consist merely in external acts, performed merely as an admonition and example, as in history, we remember the deeds of Alexander and others ; but it means to know Christ truly, seeking and desiring his benefits. Now the faith which perceives the abounding grace of God, is life-giving. This is the principal use of the Sacrament, from which it readily appears who are really prepared to receive it, namely, those who are alarmed, who feel their sins, dread the wrath and judgment of God, and long for consolation- The Psalmist, therefore, says: " He hath made his wonderful works to be remembered: the Lord is gracious and full of compassion. He hath given meat unto them that fear him," Psalm 111, 4, 5. The faith which acknowledges this mercy, | gives life to the soul ; and this is the proper use of the Sacrament, i**-*"*" To this must then be added the thank-offering or thanksgiving; for when we perceive what great dangers, distress, and terror we are saved from, we are profoundly thankful for this inestimable treasure, employ the ceremonies or the external signs to the honor of God, and show that we receive this gift of God with thankfulness, ./) '^ , and highly esteem it. Thus the mass becomes a thank-offering or/ * an offering of praise. Accordingly we find the Fathers speaking of a two-fold effect or use of the Sacrament : First, that it affords consolation to the con- science ; secondly, that it expresses praise and thanks to God. The Jirst properly pertains to the right use of the Sacrament ; the second, to the sacrifice. With regard to consolation, Ambrose says: "Go to him, that is, to Christ, and receive grace, &.c. ; for he is the A 326 APOLOGY. remission of sins. But you ask: Who is he? Hear him speak himself: 'I am the bread of life; he that cometh to me shall never hunger ; and he that believeth on me shall never thirst,' " John 6, 35. Here he shows, that the forgiveness of sins is offered in the Sacra- ment ; and he says that we should embrace this by faith. In the writings of the Fathers, numbers of such passages can be found, all of which our adversaries refer to the opus opcratum and to the hold- ing of mass for others, whereas the Fathers are speaking of faith in the promises of God, and of the consolation which the conscience receives, but not of its application to others. Moreover, we find passages in the books of the Fathers, con- cerning thanksgiving, for instance the beautiful language of Cyprian on Christian communion : " The Christian heart," says he, "divides its thanks, offering one part for the presented treasure, the other for the sins forgiven ; and it returns thanks for this abundant grace; that is, the Christian heart remembers what is presented to it in Christ, and what great guilt it was rescued from through grace ; it compares our misery and the great mercy of God, and returns thanks to him," &c. Hence it is called Eiicharistia in the church. \ The mass, therefore, is not thanksgiving which we can offer for I others, ex opere operato, to obtain forgiveness of sin for them. This would be directly contrary to the doctrine of faith ; it would be equivalent to saying, that the mass or the external ceremony with- out faith, has justifying and saving power. Of the icord mass. On this point the gross stupidity of our adversaries is apparent. They say that the word missa is derived from the word misbeach, which signifies an altar ; from this it follows, as they claim, that the mass is an offering ; for upon the altar the offerings are made. Again, the word liturgia, as the Greeks call the mass, is also said by them to signify an offering. To this we shall briefly reply. It is obvious that from these premises the antichristian and pagan error does not necessarily follow that the mass is beneficial, ex opere ope- rato, sine bono mofu utentis. It is therefore ridiculous for them to introduce arguments so flimsy, on a subject of such great import- ance. Nor can they have any knowledge of grammar ; for onissa I and liturgia do not signify a sacrifice. Missa, in the Hebrew, sig- i nifies a contribution or collection. For it was the custom at one "** time among the Christians, to bring food and drink into the %^^l^^^lJC\j^ ^ OF THE MASS FOR THE DEAD. 327 congregation for the benefit of the poor. This custom was derived from the Jews, who had to bring such contributions to their festi- vals, and who called them missa. So lilurgia in Greek properly signi- ' fies an office in which service is rendered to the public ; this corresponds exactly with our doctrine, that the priest, as public servant, renders service to those who wish to commune, and admin- isters to them the holy Sacrament. Some think, that missa is not from the Hebrew, but that it is equivalent to remission remission of sins ; because when communion was over, it was said : Ite, missa est, depart, your sins are remit- ted. In proof of this, they allege that among the Greeks it was said %o.ot.i a^£(ji5, (^Laois aphesis,) which is also equivalent to saying, forgiveness unto the people. If this were so, it would be an excellent idea ; for the remission of sin should always be preached and an- nounced in connection with this ceremony. But whatever the word missa may signify, it is of little account in this controversy. Of the mass for the dead. Our antagonists have no evidence nor divine command in the Scriptures, for maintaining that the mass benefits the dead, — an error which they have turned into a peculiar traffic, and made an article of extensive trade. Now, it is a monstrous abomination and a great sin for them to presume, without divine command or any authority from Scripture, to establish a service in the church, and to apply to the dead the sacrament of the Lord's Supper, which Christ institu- ted to preach the Word, to commemorate his death, and to strengthen the faith of those who partake of it. This is truly abusing the name of God, and is contrary to the second commandment. It is the greatest insult and blasphemy of the Gospel and Christ, to assert that the mere work of the mass, ex opere operafo, is an offering which reconciles God, and makes satisfaction for sin. It is a dreadful doctrine, a monstrous abomination, that the miserable work of a priest is worth as much as the death of Christ. Surely sin and death cannot be overcome, except by faith in Christ, as Paul says Rom. 5, 1 ; hence the mass cannot in any way benefit the dead, ex opere operato. We shall not now show with what weak arguments our adversa- ries sustain purgatory, nor how the doctrine of expiation and satis- faction originated, having shown above that it is a mere dream and an invention of human vanity ; but this we shall say to them, that n.- APOLOGY. certainly the sacrament of the Lord's Supper, is properly designed for the remission of guilt. For what consolation could we have, if forgiveness were otf'ered there, and yet it were not the remission of guilt ? Now, as this ceremony offers the remission of guilt, it can- not possibly be a satisfaction, ex opere operato, or benefit the dead; and if it is designed for the remission of guilt, it can serve only to console the conscience, and to assure it that its guilt is really forgiven. Indeed, we need not "wonder that all pious Christians should feel the keenest anguish, and weep tears of blood, if they had a proper conception of the monstrous abuse of the mass under Popery, namely, its almost exclusive employment for the dead, and for redemption from the penalties of purgatory. They charge us with abolishing the jug e sacrijicium, or the daily offering, but they are themselves really putting down the true con- tinual sacrifice in the church ; they really equal the tyranny and fury of the ungodly Antiochus, in their attempts to suppress the whole Gospel, the whole doctrine of faith and Christ, and in preaching in their stead, the falsehoods of the ofus operafum, founded upon their dreams respecting satisfaction. It is really trampling the Gospel under foot, and shamefully perverting the use of the Sacraments. These are the very blasphemers, of whom Paul says, 1 Cor. 11, 27, that they are o-uilty of the body and blood of the Lord, who sup- press the doctrine of Christ and faith, and turn the mass and the Eucharist into a scandalous public traffic — all under the hypocritical pretence of satisfaction. For this great sacrilege the bishops must expect severe punishment from God, who will certainly verify the second commandment, and pour out upon them his great wrath. We and all others must therefore be careful, not to make ourselves partakers of the abuses of our antagonists. But we shall now return to the subject. As the mass is not an expiation, either for punishment or guilt, ex op ere operato, it follows that its employment for the dead is vain and useless. Nor is there any need of a lengthy controversy ; for it is certain that the hold- ing of mass for tlie dead has no foundation in the Scripture. It is an abomination to institute any service to God in the church, with- out authority from the Scriptures. If necessary, we shall speak more fully on this subject, as it may require ; for, why should we now go into a serious contest with our adversaries, since they do not understand the nature of the sacrifice, the Sacrament, the remission of sins, or faith. Nor does the Greek canon apply the mass as an expiation for the dead ; for it employs it alike for all the Patriarchs, Prophets, and 01' THE MASS FOR THE DEAD. 329 Apostles, from which it appears that tlie Greeks also offered it as a thanksgiving, and not as a satisfaction for the punishment of purgatory. Surely, it was not their intention to release the Prophets and Apostles from purgatory ; but merely to join them in ollering thanks for the noble, eternal blessings conferred on them and us. Our opponents allege that the opinion of a certain man, called Aerius, who is said to have held that the mass is not an offering for the dead, was condemned as heresy. Here they resort, how- ever, to their usual subterfuge, by pretending that our doctrine was rejected in the ancient church. These dolts do not hesitate at any falsehood ; for they neither know who Aerius was, nor what he taught. Epiphanius writes, that Aerius maintained that prayer for the dead is useless. Now, we are not speaking of prayer, but of the Lord's Supper ; and the question is, whether this is a sacrifice that benefits the dead, ex opo-e operato. This matter therefore has nothing to do with Aerius. Whatever else may be adduced in favor of the mass, from the writings of the Fathers, has no bearing upon this controversy. For the good and pious Fathers did not teach the abominable, blasphem- ous, antichristian error, that the mass, ex opere operato, merits the remission of guilt and punishment for the living and the dead ; for this error is a manifest heresy, contrary to all the Scriptures of the Prophets and Apostles. All Christians should know, that this Popish mass is nothing but frightful idolatry. But such idolatry will remain in the world while Antichrist con- tinues to reign. For as there was a false worship established in Israel for the adoration of Baal, and unholy services were performed under the semblance of the true worship of God ; so Antichrist, in the church, turned the Lord's Supper into an idolatrous service ; and yet, as God preserved his church, that is, a number of saints in Israel and Juda, so he preserved his church, that is, a few saints, under Popery, so that the Christian church did not entirely disap- pear. Although Antichrist will, to some extent, continue with his false modes of worship, till Christ the Lord shall visibly come and judge the world ; yet all Christians should guard themselves against such idolatry, and learn to serve God truly, and to seek the remission of sins through faith in Christ, that they may truly honor God, and have a substantial consolation against sins. For God graciously sent his Gospel light to warn and save us. We have made these brief statements relative to the mass, in or- der to show all godly men of every nation, that we with all due diligence pteserve tiic true honor and the proper use of the mass, 1:3 330 APOLOGY. and that we have most important reasons for not agreeing with our adversaries. We warn all good men, not to participate with our adversaries in this great abomination and abuse of the mass, and thus to burden themselves with the sins of other men. This is a most v>-eighty mat ter ; this abuse is equal to that in the days of Eli, in the false worship of Baal. We have now presented this matter in mild and gentle terms ; but if our adversaries continue their vitu- peration, they will find that we can speak to them with greater severity. XIII. OF MONASTIC VOWS. About thirty years ago a Franciscan monk, named John Hilten^ in Eisenach, a town in the district of Thuringia, was cast into prison by his brethren, because he had exposed certain notorious abuses in monastic life. We have seen a part of his writings, from which it is easy to perceive that he preached in a Christian spirit and agreea- bly to the holy Scripture ; and those who were acquainted with him, testify to this day, that he was a pious, quiet, old man, of irre- proachable character. This man predicted many things concerning the present times, and prophesied what has already come to pass, and some things that are still to happen ; but these we shall not now relate lest it be thought that we do so from envy, or to please any one. Finally, when the infirmities of age, as well as imprisonment, had thrown him into a state of disease, he sent for the Guardian [spiritual adviser among the Franciscans] to attend him, and gave him an account of his illness. But when the guardian, in Pharisaic bitterness and hatred, assailed him with harsh language, on account of his doctrine, which seemed to obstruct their culinary interest, he ceased complaining of his bodily weakness, and, deeply sighing, he said with an earnest countenance, that he would freely suffer this injustice for Christ's sake, although he had neither written nor taught any thing disadvantageous to the condition of the monks, but that he had attacked only gross abuses. Finally, said he : " Another man will come, in the year MDXVI, who will destroy you monks ; hira you cannot put down or resist." This language concerning the decline of monasticism, ami this very date, were afterwards discov- ered in other books of his, and especially in bis commentaries on Daniel. But we shall leave each one to judge for himself what is to be thought of this man's declaration. But there are other indi- cations of the decline of monasticism. OF MONASTIC VOWS. 331 It is evident that the monastic system is nothing but the grossest hypocrisy and deception, full of avarice and pride : and the more ignorant and stupid the monks are, the more obstinate and wrathful, bitter and virulent are they in persecuting the truth and the Word of God. Their sermons and writings are altogether puerile, incon- sistent, and foolish ; and all their efforts are directed to the gratifi- cation of their appetites and avarice. In the beginning, the cloisters were not such dungeons or ever- lasting prisons, but schools in which youth and others were trained in the holy Scriptures. But now^ this pure gold has become dross, and the wine is turned to water. Nearly all the most extensive 1 ecclesiastical institutions and cloisters are filled with indolent, unprofitable, and idle monks, who, under the guise of holiness, live on the public alms in tfie greatest extravagance and voluptuousness. But Christ says, Matt. 5, 13 : " But if the salt have lost his savor, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men." Now the monks, by leading such a wicked life, are actually digging their own graves. Another sign of the downfall of the monks, is, that they instigate f and participate in the murder of many pious, innocent, and learned ', persons. The blood of Able is crying out against them, and God > . will avenge it. We do not say this of all ; there may be some in the \ cloisters, who know the holy Gospel of Christ, and attach no idea \ of holiness to their traditions, and who have not made themselves / guilty of the innocent blood which the hypocrites among them are 1 shedding. But we are now speaking of the doctrine, which the framers of the Confutation commend and defend. We are not discussing the point, whether we should ol)serve vows to God ; for we also main- tain that we are bound to observe proper vow^s. The followinor are the questions before us : — Can we obtain the remission of sins before God through vows and the monastic ceremonies ? Are they expiations for sin ? Are they equal to baptism ? Do they impart such perfection, as to enable us to keep both the jyrcpcepta and consilia, that is, not only the commandments, but even the counsels? Are they «erure, evangelical perfection ? Whether monks have mcritn supererogationis ; that is, so many- superfluous merits or holy works, that they do not need thcra all ? Do these merits save those to whom Ihoy aretransferred ? ixP-A^^^^l 332 APOLOGY. Are monastic vows in accordance with the Gospel, when made with this view ? Have these vows a divine and Christian character, when forced upon unwilling hearts, and upon those who are too young to under- stand what they are doing, and when parents or friends'thrust them into cloisters for their temporal support, merely to save their pat- rimony ? Whether those are Christian vows which really lead to sin, namely, that friars and nuns must approve and embrace the detes- table abuse of the mass, the invocation and adoration of saints, and make themselves partakers of the innocent blood that has been shed? And finally, are those legitimate and Christian vows which can- not be kept on account of the frailty of human nature ? These are the questions at issue. And although we have referred in our Confession to many improper vows, which the canons of the Popes themselves disapprove ; yet our adversaries would have all our propositions rejected. For they say in express terms, that all our suggestions ought to be repudiated. But it seems necessary now to show how they assail our positions, and how" they sustain their cause. We shall, therefore, briefly reply to their remarks. And as this subject is thoroughly discussed in Dr. Martin Luther's Treatise on Monastic Yows, we shall regard this book as renewed and repeated here. In the first place, such vows certainly are neither divine nor Christian, when made with a view of obtaining the remission of sins before God, or of expiating them. This is an obvious error, contrary to the Gospel, and blas])hemy against Christ. For the Gospel teaches that we obtain the remission of sins without merit, through Christ, as we have already abundantly shown. We have, therefore, very properly referred to the declaration of Paul to the Galatians 5, 4 : " Christ is become of no effect unto you, whoso- ever of you are justified by the law; ye are fallen from grace." Those who seek the remission of sins, not through faith in Christ, but through m.onastic vows and ceremonies, rob Christ of his honor, and crucify him anew. Now we ask the reader to notice, how the authors of the Confutation seek shelter behind the assertion, that Paul here refers to the law of Moses alone ; but the monks per- form all their works for Christ's sake, and diligently strive to live in the strictest conformity with the Gospel, in order to merit eternal life. To all this they add the fearful declaration : " Whatever is said against monastic life, is unchristian and heretical.*' Lord Jesus OP MONASTIC VOWS. 333 Christ ! how long wilt thou bear with the open reproach offered to thy holy Gospel, when our enemies blaspheme thy Word and truth ? It is asserted in our Confession, that we must obtain the remission of sins without merit through faith in Christ. Is not this the pure Gospel, as the Apostles preached it ? If this be not the Gospel voice of the eternal Father, which thou, O Lord, who sittest in the bosom of the Father, hast revealed to the world, we justly deserve to be punished. But thy severe and bitter death on the cross, thy holy Spirit, whom thou hast richly bestowed, and thine entire holy Christian church, afford irresistible evidence, clear as the sun, that the sum and substance of the Gospel is, that we obtain the remission of sins, not on account of our merits, but through faith in Christ. If Paul asserts that we do not merit the forgiveness of sins even through the holy, divine law of Moses and its works, he certainly means, that we can much less accomplish this through human ordi- nances, which he amply shows to the Colossians. For if the works of the law of Moses, which was revealed of God, do not merit the remission of sins, how much less can it be effected by such foolish things, as monastic works, rosaries, and the like, which are neither necessary nor useful even in the external life, much less capable of imparting eternal life to the soul. Our adversaries dream that Christ abolished the law of Moses, and came after him establishing a new and better law, through Avhich the forgiveness of sins must be obtained. By this fanatical, foolish notion, they suppress Christ and his blessings. They also imagine that among those who observe this new law of Christ, the monks more nearly imitate Christ and the Apostles, in their obedi- ence, poverty, and chastity, whereas the whole monastic life is nothing but impudent, shameful hypocrisy. They boast of their poverty, while, in their great abundance, they have never realized how a poor man feels. They boast of their obedience, and no class on earth are under less restraint than the monks, who, with masterly skill, set themselves free from obedience to the bishops and princes. We have no desire to speak of their extraordinary, immaculate chastity ; we shall leave this to Gerson, who really concedes but littk purity and holiness, even to those who zealously endeavored to live undcfded ; while most of them are hypocrites, and scarcely one in a thousand seriously thinks of living pure and chaste, to say nothing of the inward thoughts of the heart. Is this their boasted holiness? is this living in accordance with Christ and the Gospel ? Christ (Hd not thus succeed Moses, for the purpose of introducing a new law, to remit sins in consideration of 334 APOLOGY. our works ; but he offers his own merit and his own works, against the Avrath of God in our behiill, thist we may obtain grace without merit. But he that sets up his own works against the wrath of God, without the reconciliation of Christ, and would obtain the remission of sins on account of his own merits, whether he pioduce the works of the law of Moses, of the Decalogue, the rules of Bene- dict, Augustine, or others, rejects the promises of Christ, and falls away from him and his grace. Your Imperial Majesty, however, and all the princes and estates (representatives) of the empire, will here observe the excessive im- pudence of our adversaries, who have the insolence to assert, that all our objections to monasticism are wicked, whereas we produced positive and plain declarations from Paul, and nothing in the whole Bible is taught more clearly and positively, than the remission of sins through faith in Christ alone. Now it is this indubitable, divine truth, that the authors of the Confutation — these abandoned wretches — dare to call wicked doctrine. But we entertain no doubt that your Imperial Majesty and the princes, after being apprised of this foct, will have this palpable blasphemy erased from the Con- futation. But as we have amply shown above, that it is an error, to teach that we obtain the remission of sins on account of our own mei'its, we shall now be the more brief; for every intelligent reader can easily perceive that we cannot be redeemed from death and from the power of the devil, nor obtain the remission of sins by the miserable works of the monks. Hence the blasphemous, detestable language in the writings of Thomas, that " entering into a cloister is a new baptism, or equal to it," is utterly intolerable. For it is a gross Satanic error, to compare an unholy human ordinance, having no divine authority or promise, with holy Baptism, which is accompa- nied by the promise of divine grace. /^ In the second place, these things, namely, voluntary poverty, ( obedience, and chastity, provided the latter be pure, are all indiffer- ]ent, bodily exercises, neither sinful nor righteous in themselves, y Consequently such holy men, as St. Bernard, Francis, and others, *\ employed them otherwise, than the monks at present. They used 1 these things to exercise their bodies, that they might attend more I easily to teaching, preaching, and similar duties; not because they regarded these works as services, that would justify them before God, or merit eternal life. Paul correctly describes these works, when he says: "Bodily exercise profiteth little," 1 Tim. 4, 8. It may be, that in some monasteries there are a few pious men, who ^ OP MONASTIC VOWS. 335 read and study, and sincerely observe these rules and ordinances, it being understood, that they do not regard their monasticistn as holi- ness. But the doctrine thiit these works are a divine service, by which we become righteous before God, and merit eternal life, is directly opposed to the Gospel and to Christ. The Gospel teaches that we are justified and obtain eternal life by faith in Christ. It is also contrary to the words of Christ : " In vain do they worship me, teaching for doctrines the commandments of men," Matt. 15, 9 ; and opposed to the declaration of Paul : " For whatsoever is not of faith is sin," Rom. 14, 23. How, then, can they assert that these ser- vices are pleasing and acceptable to God, when they have no divine authority to this effect ? What gross hypocrisy and impudence are practised by our adver- saries, when they not only assert that their monastic vows and orders are services, which justify and make them righteous before God, but also that they are states of perfection ; that is, more holy and exalted than other conditions in life, such as matrimony, or the office of rulers. Besides these there are many other monstrous, heretical opinions connected with their monastic hypocrisy and Pharisaism. They boast that they are the most holy people, who observe not only the precepts, but even the counsels, that is, what the Scriptures do not enjoin, in regard to special gifts, as a law, but simply recommend or advise. Again, they imagine that their merit and lioliness leave them a surplus ; and then these pious saints are so liberal, as to offer their supererogatory meiils to others, and to sell them for an equivalent in money. All this is a pei feet carica- ture of holiness, meie Pharisaic hypocrisy and deceit. Now the first commandment of God : — " Thou shalt love the Lord thy God with all thy heart, and with all thy soLd,"&c. — ,is exalted above the comprehension of man ; and it is the fundamental theology, out of which all the Proj)liels and Apostles drew their best and most elevated doctiines, as out of a ibuntain ; yea, it is so high a com- mandment, that all ilivine services, all worship, all offerings, all thanksgivings in heaven and on earth, must be regulated and gov- erned by it, so that all religious services, no matter how noble, pre- cious, and holy they may appear, are norhing but em])ty husks, if they deviiite from this commandment; nay, mere filth and abomina- tion in the sight of God. This high commancUnent all the saints were so far from fulfilling completely, that even Noah and Abraham, David, Peter, and Paul, therein acknowledged themselves imj)erfect and sinners, and were compelled to remain in this humble position. It is therefore extraordinary, Pharisaic, nay, satanic arrogance for 336 APOLOGY. a contemptible friar, or any base hypocrite of this kind, to proclaim that he has so perfectly fulfilled this high and holy commandment, and done so many good works according to the will of God, as to have a surplus of merit remaining. Ye precious hypocrites, well might ye thus boast, if the holy Decalogue and the great first com- mandment of God could be fulfilled as easily, as your bags are filled with bread and remnants. They are impudent hypocrites, with whom the world is plagued in these latter days. Psalm 116, 11, David says : " All men are liars ;" that is, no man on earth, not even the saints, regards or fears God as much, or believes and trusts in him as perfectly as he should, &c. It is there- fore a mere hypocritical fiction of the monks, that they boast of living in perfect accordance with the Gospel and the commandments of God, or of doing more than they are in duty bound to perform, and that they have an abundance of good works and superfluous holiness in store. It is equally false and fictitious, to claim that monastic life is a fulfilment of the counsels or advices given in the Gospel. For the Gospel no where advises such distinction of clothing, or meats, or the oppression of the people by such exactions ; for these are simply human ordinances, of which Paul says : " But meat comraendeth us not to God," 1 Cor. 8, 8. Consequently, they are not justifying services in the sight of God, nor are they evangelical perfection ; but when set forth under these pompous titles, they are really what Paul calls them, " doctrines of devils," 1 Tim. 4, 1. Paul commends continence, and by way of advice recommends it to those who have this special gift, mentioned above. It is therefore an infamous, wicked error to maintain that evangelical perfection consists in the ordinances of men. Then might the Mahometans and Turks also boast of possessing evangelical perfection ; for they also have hermits and monks, as we learn from authentic history. Nor does evangelical perfection consist in non-essential or indifferent things ; for as the kingdom of God consists in the light, purity, and strength imparted to our hearts by the Holy Spirit, to work new en- lightenment and life in them, true evangelical, Christian perfection, therefore, is the daily increase of faith, of fear to God, and faithful attention to our vocations. Thus Paul describes perfection, saying : " We are changed into the same image, from glory to glory, even as by the Spirit of the Lord," 2 Cor. 8, IS. He does not speak of passing from one order to the other, or of putting on this cap now, and another then, or of wearing different girdles, cords, &c. It is lamentable that such Pharisaic, nay, Turkish and Mahometan or MONASTIC VOWS. 337 doctrine has obtained in the Christian church, claiming that evan- gehcal perfection and the kingdom of Christ, in which the blessings of heaven and everlasting life begin here below, consist in hoods, garments, meats, and similar puerile works. But let us further hear what palpable blasphemy and execrable language these excellent teachers have put into their Confutation. They have the impudence to say, " That it is written in the holy Scripture, that monastic life and the holy orders merit eternal life, and that Christ has promised these in superabundance, especially to the monks, who thus forsake house and home, brother and sister." These are the plain words of our antagonists. What a shameless, hateful falsehood, to say that it is written in the holy Scripture, that we can merit eternal life by monasticism ! What audacity I Where does the Bible speak of monastic life ? Thus do our adversaries dis- cuss these important matters, and misapply the Scripture. The whole world knows, and history demonstrates, that the monastic orders are entirely new ; and yet they boastingly claim that they are scriptural things. Moreover, they blaspheme Christ, by affirming that eternal life can be merited by living in cloisters. God does not ascribe, even lo his own commandments, the honor of meriting eternal life by the works of the law ; for he clearly says : " Wherefore I gave them also statutes that were not good, and judgments whereby they should not hve," Eze. 20, 25, 26. Now, in the first place, it is certain that no one can merit eternal hfe by monasticism ; but it is given for Christ's sake, in pure mercy, to those who obtain the remission of sins through faith, and who hold this faith, not their beggarly merits, as a shield against the judgment of God. St. Bernard has well said, " that we cannot obtain the remission of sins, except throup-h the grace of God ; that we can have no good works whatever, unless he grant them ; and that we cannot merit eternal life by works, but that it also is given to us through grace." St. Bernard says much to this effect, and finally adds : " Therefore let no one deceive himself; for if we properly reflect on this matter, we shall certainly find that we cannot, with ten thousand, meet God coming against us with twenty thousand." Now, as we do not, even by the works of the divine law, merit remission of sins or eternal life, but must seek the mercy promised in Christ, much less do w^e merit them by monasticism, which consists altogether of human ordinances, and less still should the honor be assigned to these beggarly ordinances. Those who teach that we can merit the remission of sins by monasticism, and jilace their coiifidcncc, which belongs to Christ 13 338 APOLOGY. alone, in these miserable ordinances, trample under foot the holy Gospel and the promises of Christ, honoring their shabby cowls and foolish monastic works, instead of Christ the Savior. And though they themselves are destitute of grace, these ungodly and wicked men devise their merits of supererogation, and sell their superabun- dant claim on heaven to others. We shall dwell the more briefly on this subject here, since the foregoing remarks in reference to repentance, justification, human ordinances, &c., plainly show that monastic vows are not the means by which we are redeemed, and obtain everlasting life, &c. And as Christ himself calls these statutes vain worship, they are in no wise evangelical perfection. A few reasonable monks, however, hesitated to extol their recluse life as Christian perfection, and moderated this excessive praise by saying that it is not Christian perfection, but designed to encourage it. Gerson also refers to this moderate view, and rejects the un- christian assertion, that monasticism is Christian perfection. Now, if monastic life be simply a state in which to seek perfec- tion, it is no more than the condition of the husbandman, the mechanic, &c. All these are conditions of life, in which Christian perfection may be sought ; for all men, no matter what position they may occupy, should in their respective vocations, aim at perfection, while this life continues, and constantly increase in the fear of God, in faith, in love towards their neighbors, and like spiritual graces. We read in the " Lives of the Fathers," that St. Antonius and other distinguished hermits were finally taught by experience, that their ascetic works did not make them more righteous in tlie sight of God, than the works belonging to other spheres of life. St. An- tonius once entreated God to show him how^ far he had advanced in perfection, when he was referred to a shoemaker in Alexandria, and told that he was equal to this mechanic in holiness. Antonius the next day set out for Alexandria, conversed with the shoemaker, and anxiously inquired in what his holy life consisted. The shoemaker replied : — I am doing nothing particular ; in the morning I offer up ray prayer for the whole city, then I work at my trade, attend to ray house-hold affairs, &c. Antonius at once saw what God meant by this revelation, namely, that we are not justified before God by this or that mode of life, but solely by faith in Christ. Although our adversaries now hesitate to call the monastic life perfection, yet in fact they regard it as such; for they sell their works and merits, pretending that they observe not only the com- mandments, but also (he counsels or recommendations of the Gospel, OF MONASTIC VOWS. 339 and imagine that they even have superabundant merits. Now, is not this, in reality, boasting of perfection and holiness, notwith- standing the slight verbal modification of their pretensions? It is also clearly stated in the Confutation, that the monks live in closer conformity with the Gospel than laics. Now, if they think that it is living in closer conformity with the Gospel, to hold no property, to live in celibacy, to wear a particular garment or cowl, to fast and pray according to certain rules, it must be their opinion that monasticism is Christian perfection, since they claim that it more closely conforms to the Gospel, than the ordinary walks of life. Again, the Confutation says that the monks obtain eternal life more abundantly than others, and refers to the passage: "Every one that hath forsaken houses, or brethren," &c.. Matt. 19, 29. Here they also boast of the pretended perfection of monkery. But this passage does not speak of monastic life ; for Christ means not that the desertion of father and mother, wife and children, house and home, merits the forgiveness of sins and eternal life; but on the contrary, such an abandonment of fether and mother, so far from being in any way pleasing to God, is accursed and damnable in his sight. Any one abandoning parents and home, for the purpose of meriting the remission of sins and everlasting life, is a blasphemer of Christ. But there are two kinds of desertion: the one is in compliance with the call and command of God ; the other "which bears the opposite character, is utterly displeasing to our Lord Jesus Christ. He calls the works of our own choice, vain and useless worship, Matt. 15, 9. This shows even more clearly, that Christ does not mean such a desertion of wife and children ; he says, he who forsakes wife and children, house and home, &c. Now, we know that God forbids the desertion of wife and children. But the forsaking of parents, wife, children, &.C., in obedience to the command of God, widely differs from an arbitrary desertion. If tyrants would attempt to force us to deny the Gospel, and threaten to banish us, it is God''s command that we should rather suffer injustice, rather be driven away from our wives and children, houses and homes, yea, rather submit to death. This kind of desertion Christ means ; he therefore adds, "for the sake of the Gospel," which plainly shows, that he alludes to those suffering for the sake of the Gospel, not to those who arbitrarily forsake their wives and children. We are even bound to surrender our own lives for the sake of the Gospel. Now, it would be the height of folly to kill ourselves without being com- manded of God to do so; and it is rquallv ahsurrl to reo^ard the 340 APOLOGY. arbitrary desertion of wife and children, wliich is not commanded of God, as holiness and divine worship. The reference of this passage to monastic life is, therefore, a gross perversion of the language of Christ. But perhaps the words, "they receive a hundred-fold in this life," might be applicable to the monks ; for many become monks for the sake of a living, and to spend their days in idleness and luxury, when, though mendicants, they enter into rich monasteries. But while the whole monastic system is full of hypocrisy and deception, they also pervert the Scriptures, thus committing two-fold fearful sin : first, by deceiving the. world with idolatry ; secondly, by falsely quoting the name and Word of God, to gloss over their idolatry. They also quote Matt. 19, 21 : " If thou wilt be perfect, go and sell that thou hast, and give to the poor ; and come and follow me." This passage has perplexed many, who imagined it to be the greatest holiness and perfection, to have no possessions, house or home. Now the Cynics, such as Diogenes, who would not live in a house, but lay in a tub, may extol such pagan holiness. Christian holiness rests upon much nobler ground than such dissimulation. The possesion of property, house and home, belongs to the regula- tions of civil government, and has the sanction of God, for instance in the seventh commandment : " Thou shalt not steal," &c., Exod. 20, 15. Hence w^e are neither commanded nor advised in the Scriptures to forsake property, house, and home ; for evangeli- cal. Christian poverty does not consist in the abandonment of our property, but in not relying upon it ; as, for instance, David was poor, even in the midst of great power and a great kingdom. Inasmuch, then, as such abandonment of property is nothing but a human ordinance, it is a vain service. This monastic, deceptive poverty is therefore undeservedly applauded in the " Extrava- gante'^ [a Papal ordinance] of the Pope, which says : " The relin- quishment of property of every kind for the sake of God, is merito- rious, holy, and the way to perfection." When uninformed persons hear such extravagant encomiums, they imagine that it is unchris- tian to hold property. This gives rise to many errors and distur- bances ; Munzer was deceived by these eulogies, and many Anabap- tists are led astray by them. But, say they, Christ himself has called it perfection. We deny this; for they do violence to the text by not quoting it entirely. Perfection is obedience to Christ's command, "Follow me." The perfection of every Christian consists in following Christ, each ac- cording!: to his vocation. But their vocations are various : one is OF MONASTIC VOWS. 341 called to rule ; another to be the head of a family ; a third to labor in the ministry. Now, although that young man was called to sell " what he had," his call does not concern others. So the call of David, to be a king, does not pertain to all men ; nor does Abra- ham's call to offer up his son, refer to others. Thus while the calls are various, the obedience should be the same. Perfection consists in obedience in our vocations, not in the assumption of a vocation not belonging to us, nor enjoined upon us by divine authority. In the third place, one of the principal monastic vows enjoins chastity. Now, we have already stated, in treating of the marriage of priests, that no one can alter the natural or divine law by any statutes or monastic vows ; and as many are not endowed with the gift of continence, the vow is often most shamefully violated. Nor can any monastic vow or law change the commandment of the Holy- Spirit, in whose name Paul says : " To avoid fornication, let every man have his own wife," 1 Cor. 7, 2. Hence monastic vows are not right in the case of those who have not the gift of continence ; for in their weakness they fall, and do worse than before. In refer- ence to this point we have already said, and it is really a wonder that our adversaries, seeing into what great dangers and offences they lead the consciences of men, nevertheless madly insist upon these human ordinances, contrary to the express command of God, and will not see how severely Christ our Lord censures the Phari- sees, who issued ordinances in opposition to God's precepts. In the fourth place, the abominable abuse of the masses held for the living and the dead, should deter every one from monastic life. To this we add the invocation of the saints, which is wholly devo- ted to avarice, and to satanic abominations. We call this service an abomination, because, on the one hand, its object is filthy lucre ; and on the other, it leads to the substitution of the saints in the place of Christ, to their idolatrous worship, and their recognition as mediators before God. Thus the Dominicans in connection with the Fraternity of the Rosary, (to say nothing of the numberless silly dreams of other monks) established the most flagrant idolatry, which both friends and foes now deride. Again, they neither hear nor teach the Gospel, which preaches the forgiveness of sins for Christ's sake, true repentance, and truly good works, enjoined by the Word of God ; but they preach legends of saints and works of their own invention, by which Christ is suppressed. All this the bishops were willing to tolerate. We shall not enlarge upon the innumerable, puerile ceremonies and foolish services, with the lessons, singing, and the like, which 342 APOLOGY. might in part be tolerated, if kept within proper bounds, and engaged in for beneiicial exercise, as lessons at school, and preaching, are designed for the benefit of the hearers. But they imagine that these various ceremonies are services by which the remission of sins is merited for themselves and for others ; for this reason, they are con- tinually introducing new ceremonies. Now, if they would so shape these church services and ceremonies, as to train youth and the peo- ple generally in the Word of God, short and thorough lessons would be much more useful than their endless bawling in the choir. Thus the whole monastic life is full of idolatry and hypocritical errors, ■contrary to the first and second commandments, and opposed to •Christ. Besides, it is dangerous, because those connected with mon- asteries or cloisters, must knowingly assist in persecuting the truth. There are, consequently, many great reasons why good men should discard monastic life. The canons themselves, moreover, declare those free, who were persuaded by enticing words, before they had arrived at a proper age, or who were forced into monasteries by their friends. From all this it appears, that there are many reasons, showing that the monastic vows, hitherto made, are not really Christian and binding. Monastic life may therefore be abandoned with a clear conscience, •since it is full of hypocrisy and every species of abomination. Our adversaries cite the Nazarites under the law of Moses, (Num. ■6, 2, &c.,) as testimony against us. But they made no vows with a -view of obtaining the remission of sins by them, as we have charged in reference to monastic vows. The order of the Nazarites was designed for bodily exercise in fasting and certain meats, as a pro- fession of their faith — not to obtain the remission of sins, or to be saved from eternal death by them ; for this they sought elsewhere, namely, from the promise of the blessed seed. Again, no more than circumcision, or the slaying of victims, under the law of Moses, should be established now as a divine service, can the fasting or ceremonies of the Nazarites be set up or referred to as such a ser- vice ; but they must be regarded as matters of indilTerence and as bodily exercises. Accordingly they neither can nor should compare their monasticisra — devised as it was, without the authority of God's Word, as a service reconciling God — with the order of the Nazar- ites, which God had instituted, and which was not designed to en- able the Nazarites to obtain the mercy of God, but as an external discipline and exercise of the body ; like other ceremonies in the law of Moses. This answer will apply to the various other vows, \ laid down in the law of Moses. OF MONASTIC VOWS. 343 Our opponents also adduce the example of the Rechabites, who held no property and drank no wine, as Jeremiah says, ch. 35. What a striking coincidence between the example of the Rechabites and our monks, whose monasteries are built more magnificently than the palaces of kings, and who live in the greatest splendor I But the Rechabites, in all their poverty, married ; the monks, while sur- rounded with the greatest luxury, make hypocritical pretensions to chastity. Now, intelligent and learned men well know, that all cases should be quoted and explained according to the rule, that is, according to the plain Scripture, and not contrary to it. Therefore, while the Rechabites are commended in the Word of God, it is certain that they did not observe their customs and ceremonies in order thereby to merit forgiveness of sins or eternal life, or because they thought that their works in themselves could justify them before God ; but like pious, godly children they believed in the blessed seed, in the coming Christ ; and as they had received the commandments of their parents, their obedience, to which the fourth commandment refers — " Honor thy father and thy mother" — is praised in the Scriptures. There was, moreover, another reason for the practices of the Rechabites. They having been among the heathens, their fathers wished to distinguish them from the Gentiles by certain signs, so that they might not fall back into ungodliness and idolatry. He therefore designed by this means to admonish them to fear God, to exercise faith, and to remind them of the resurrection of the dead ; and this was a good reason. But monasticism is based on quite different grounds. It is imagined to be a divine service, meriting the remission of sins and reconciling God. Hence it will bear no comparison to the example of the Rechabites, to say nothing about the other innumerable evils and offences stiil connected with mo- nastic life. They also cite, from the first Epistle to Timothy, 5, 11 and 12, the passage concerning the widows who served the church, and were supported from the common church-property, where Paul says: "For when they have begun to wax w^anton against Christ, they will marry ; having damnation, because they have cast off their first faith." Even admitting that the Apostle is here speaking of vows, (which is not the case,) still this passage does not show that mon- astic vows are Christian ; for they are designed to be a divine ser- vice, through which to merit the fojgiveness of sins. But Paul re- jects all laws, works, and services performed with this view, and to 344 APOLOGY. gain eternal life, which we ohtain through Christ alone. It is certain, then, that if these widows made any vows, they were unlike the present monastic profession. Moreover, if our adversaries insist upon such a perversion of this passage, they must also admit that Paul forbids " a widow to be taken into the number, under threescore years old," 1 Tim. 5, 9. Consequently, all monastic vows which were made by persons under this age, are null and void. But at that time the church knew nothing of these monastic vows. Now, Paul does not reprove wi- dows because they married (for he bids the younger women to marry); but because they received support from the common church- treasury, abusing it in their levity and wantonness, and thus cast- ing off their first faith. This he calls " casting off the first faith," not of their monastic vows, but of their baptism, their Christian duty, their Christianity. Thus he also says of faith, in the same chapter, verse 8 : " But if any provide not for his own, especially for those of his own house, he hath denied the faith." Paul's views of faith differ from those of the sophists ; for he says, that those have de- nied the faith, who do not provide for their own house. Thus he also says of women who are " tattlers and busybodies," that they cast off the faith. We have thus set forth and refuted some of the arguments of our adversaries, and have done so not only on account of our adversa- ries, but rather for the sake of some pious Christians, so that they may clearly perceive why monastic vows and the various practices of monasticism are neither j-ight nor Christian ; all of which are overthrown by the single declaration of Christ : " In vain they do worship me, teaching for doctrines the commandments of men," Matt. 15, 9. These words alone are a summary proof, that the whole of monkery, with its hoods, cords, girdles, and all its self- devised holiness, are useless and vain services in the sight of God ; and all pious Christians should rest perfectly assured, that this is a Pharisaic, execrable, and damnable error, to believe that we obtain the forgiveness of sins, or eternal life, by such monkish practices, rather than by faith in Christ. Hence pious men, that w^ere saved and preserved in monastic life, had finally to despair of all their monastic works, to regard all their works as filth, to condemn all their hypocritical services, and cleave to the promises of grace in Christ, as we see in the example of St. Bernard, who tells us : Perdi/e vixi, " I have lived sinfully." For God will accept no services, but those which he himself has estab- lished in his Word. 34-3 XIV. OF THE POWER OF THE CHURCH. On this subject our adversaries raise a great clamor about the pri- vileges and immunities, as they call them, of the clergy ; and then come to this conclusion: "All," say they, " that is said in this ar- ticle against the immunities of the church and of the priests, is of no account or force." But in this matter the framers of the Con- futation are basely calumniating us ; for there is nothing said in our Confession against the privileges of the church or of the priests, conferred upon them by the civil government, by emperors, kings, and princes; we teach on the contrary, that civil regulations anil rights should be observed. Would to God, that our adversaries would but once listen to the heart-rending complaints of all the churches, to the deep cries and groans of so many pious hearts. Our opponents do not forget the privileges of the church, or their worldly interests ; but about the condition of the most important offices in the church they are un- concerned; they care not what is taught and preached, nor about preserving the proper use of the Sacraments ; they ordain even the most stupid men. Thus the Gospel doctrine went to decay, the churches not being provided with qualified preachers. They forge traditions and impose intolerable burdens, that are ruinous to the soul, adhering more closely to their traditions than to the command- ments of God. Many poor souls are now involved in doubt, not knowing what to do. It is therefore the duty of the prelates to hear what is right or wrong, to remedy abuses, to relieve souls from their distressing perplexity, and to remove the burden from the oppressed conscience. But their deeds are manifest : they issue edicts contrary to the plain truth ; they exercise unheaid-of tyranny against pious men, in order to su])port some of their traditions, which are evidently contrary to the Word of God. Now, as they boast of their privileges, they should of right remember the duties of their office, and hear the groans and complaints of many pious Christians, which God assuredly hears, and for which he will call the prelates to an account. Nor does the Confutation reply to our arguments, but displays its genuine Papal character, claiming great power for the bishops, •without proving it. Thus it says, that the bishops have authority to rule, to judge, to punish, to coerce, to make laws conducive to eternal life. In this manner the Confutation boasts of the jjower of the bishops, but without proof. The controversy turns upon the question whether the bishops have the pov^-er to make laws without 41— 4.3 345 APOLOGY. the authority of the Gospel, and to enforce them as divine services^ meriting eternal life. Our answer is : the doctrine of the remission of sins without merit for Christ's sake, by faith, must be maintained in the church, and eq.ually so, the doctrine that all human ordinances are incompetent to reconcile God. Accordingly neither sin nor righteousness should be ascribed to meat, drink, clothing, and like things ; for Paul says : *' The kingdom of God is not meat and drink," Rom, 14, 17. The bishops have no power, therefore, to make ordinances, without authority from the Gospel, through which to obtain the remission of sins, or to establish divine services that can justify us before God, and to make their non-observance a mortal sin. All this is taught in the single passage in the Acts of the Apostles, 15, 9, 10, where Peter says: "The hearts are purified by faith." Besides, Ijiey forbid to put a yoke or a burden upon the disciples, saying that it is a dangerous thing. They also intimate that those who ihus im- pose burdens on the church, sin most fearfully, oppose God, and tempt him ; for they say r '* Why tempt ye God ?" This severe and earnest declaration of the Apostles, which should of right alarm them like a clap of thunder, is not at all taken to heart by our antagonists, who are attempting to maintain their own devii.cs by force and violence. They also condemn the fifteenth article, in which we assert that we cannot merit the forgiveness of sins by human ordinances; and they hold that human ordinances are useful and conducive to eternal life. But it is obvious that they afford the heart no solid consolation, and give it no new light or life, as Paul says, Col, 2, 22, that ordinances are of no avail in obtaining everlasting righteousness or eternal life ; for they teach a difference in meats, clothing, and like things, which pass away in their use ; but eternal life, which begins inwardly, by faith, in this life, is worked by the Holy Spirit in the heart, through the Gospel. Our adversaries, therefore, can never prove that we can merit eternal life through the ordinances of men. Now, as the Gospel clearly forbids the imposition of such ordi- nances upon the church and the conscience, as means of obtaining the remission of sins, or as necessary parts of divine woiship, and as indispensable to Christian holiness, or finally as obligations which cannot be neglected without incurring mortal sin, our adversaries can never show that the bishops have authority to establish such services to God. But we have stated in our Confession what power the bishops have in the church. Those who now bear the name of bishops in OF THE POWER OF THE CHURCH. 347 the church, nltn:Teiher neglect their episcopal office as set forth in lh(.' Gospel ; slill they mny be bishops accoicling to the canonic Jaw, Avhich we are not disposed to depreciate. But we are speaking of Irue Chiistian bishops ; and we are pleased with the old division, namely, thai the power of the bishops consists in potestate Ordinis and poles-late Jurisdidionis, that is, in the administration of the Sacraments, and in spiritual jurisdiction. Accordingly, each Chris tiaa bis'.iop has potestafem Ordinis, that is, power to preach the Gospel and to administer the Sacraments; he also has the power of spiritual juris:Iiction in the church, that is, authority to exclude ihnse living in open vice, from the Christian congregation, and, when they repent, to receive them again, and absolve them. But they have no despotic power, that is, they cannot judge without positive law ; nor have they royal power, that is, power over exist- ing laws: but they are subject lo the positive law and the express comm^ind of God, according to which they are to regulate their spiritual power and jurisdiction. Although they have such jurisdic- tion over public vice, still it does not follow, that they areauthorizevi to establish new modes of worship. These two things are widely different. Besides, this jurisdiction does not extend over transgres- sions of their new laws, but solely over sins against the law^ of God-; for the Gospel certainly does not establish a special., independent government for them. True, we have stated in our Confession, that the bishops may establish ordinances to preserve order and decorum in the churchy but not as necessary acts of worship. Nor must they be imposed fis such upon the conscience; for Paul says, Gah 5, Ij " Stand fast, therefore, in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage." The observance of these external ordinances must therefore t3e left discretionary, so that they may not be regarded as essential tosalvation^. N^verthe.- less it is a matter of duty to avoid giving offence. Thus the Apos- tles, for the sake of good discipline, ordained many things in the church, which were altered in the course of time ; but they institu- ted no ordinances as necessary or unalterable; for they certainly did not act contrary to their own writings and doctrine, in which they strenuously contend that no statutes should be imposed upon the .church, as being essential to salvation. This is a simple and clear exposition of human ordinances, to show that they are not necessary parts of worship, but yet should be; observed, according to circumstances, to avoid offence. Many learned and illustrious men have held and ta\ight t))is view in the 348 APOLOGY. church ; and certainly our ailversaries cannot gainsay it. It is also equally certain, that the words of our Lord Jesus Christ : " He that heareth you, heareth me," Luke 10, 16, do not imply the ordinan- ces of men, but are directly opposed to them. For the Apostles did not here receive a mandafum cnm libera, that is, a general and unlimited command and authority, but the mandate was limited, namely, to preach, not their own word, but the Word of God, and the Gospel. And by the w"ords: "He that heareth you, heareth me," the Lord would strengthen all men, as it was necessary that we shoidd be fully assured that the written and the preached Word is the power of God, and that no one need seek or to expect another word from heaven. Therefore, the declaration, " He that heareth you, heareth me," cannot be applied to human ordinances; for here Christ would tell them so to teach, that through their mouth Christ himself may be heard. Now, if this is to be done, they must not preach their own, but liis W^ord, his voice and Gospel. This con- solatory declaration, which most forcibly confirms our doctrine, and contains much useful instruction and comfort for the Christian, is referred by these simpletons, to their foolish ordinances, to their meat, drink, clothing, and similar puerile things. They also quote Heb. 13, 17 : " Obey them that have the rule over you," &c. This passage requires obedience to the Gospel ; it does not confer any special authority or lordly power, independent of the Gospel, upon the bishops ; hence they should not make statutes contrary to the Gospel, nor explain them contrary -to it ; for w4ien they do this, the Gospel forbids us to obey them, as Paul says. Gal. 1,8: "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 the passage, Matt. 23, 2, 3: *'The scribes and Pharisees sit in Moses' seat. All therefore what- soever they l)i(! you observe, that observe and do." Certainly this is no universal or general command to observe all they enjoin, even fontrai'v to the command and Word of God. For the Scriptures elsewhere sav : " We ought to obey God rather than men," Acts 5, 29. Hencp, when their teachings are contrary to the Gos- pel, we should not listen to tliem. Nor does this passage establish a o-overnment apart from the Gospel ; consequently they cannot prf)ve l)y the Gospel, the pov^'er wliirh they have established with- out it, for the Gos)x4 does not speak of traditions, but of teaching the Word of God.' Ent the slanderous charge of our adversaries against us, in the conclusion of their Confutation, that this doctrine gives occasion for OF THE POWER OF THE CHURCH. 349 disobedience and other ofTences, cannot justly be made against our doctrine; for it is obvious that it refers to the civil government in terms of the highest commendation. And it is known, that where this doctrine is preached, the authorities have too, by the grace of God, hitherto been duly honored by the subjects. But as it regards the disunion and dissensions existing in the church, it is well known how they originated, and that they were occasioned by the retailers of indulgences, who unblushingly preach- ed intolerable lies without shame, and then condemned Luther, because he did not approve these falsehoods. Besides, they were constantly agitating other controversies, so that Luther was led to assail other errors also. But as our opponents would not tolerate the truth, and even undertake to sustain palpable errors by violence, it is easy to judge who caused the separation. Indeed the whole world, all wisdom, and all power, should 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 Worfl of God. Thus the devil, with his members, setting himself against God's Word, is the cause of division and disunion ; for we have most earn- estly sought peace, and still most anxiously desire it, provided we are not forceil to blaspheme and deny Christ. God, the judge of all hearts, knows that we have no pleasure nor peace in this fearful disunion. Nor have our opponents as yet been willing to make peace, unless we would agree to drop the blessed doctrine of the remission of sins through Christ, without our merit, which would be the grossest blasphemy against Christ. And although we do not deny, that, as usual, the wickedness and imprudence of some, may have given offence in this schism (for thus the devil seeks to disgrace the Gospel) ; yet all this is nothing in comparison with the great consolation which this doctrine affords, by teaching that we receive the remission of sins and the grace of God for Christ's sake, without merit of our own ; and by informing us, that it is not serving God, to forsake one's temporal position, or civil office, but that such relalions are acceptable to God, — truly holy and divine services. If we should also state the offences given bv the opposite partv, a task for which we certainly have no inclination, it would make a fearful record indeed, namely, how they turned the mass into a scandalous, blasphemous Mr ; what unchastity was caused by their celibacy ; how the Popes have waged war upwards of four hundred years with the emperors, forgetting the Gospel, and striving only to be emperors themselves, and to obtain the control of all Italy; 350 — 3oS APOLOGY. how they sported with (he church-property ; how, in consequence of their iieoTi,2,ence, many false doctrines and religious servi- ces were established by the monks ; for what is their worship ofsi'.ints but palpable, heathenish idolatry? None of their writers say a word about the faith in Christ, ihrouoh which the remission of sins is obtained : they ascribe (he greatest holiness to hutiian ordi- nances, about which they chiefly wiile and preach. Moreover, the s; irit which they openly manifest, in murdering so many innocent, pious men now on account of their Christian piinciples, n\ay propeily l;e counted among their offences. But we shall not sp.eak of this now; for this matter should be j'lclgcd accordirg 1o the Word of Cod, williout regard, in the mean time, to llie offences of either parly. We liopc that all godly men will satisfactorily learn from this book, that we teach Christian doctrine, and that our jirinciples are consolatory and wholesome to all pious men. We therefore piay Gcd to rriiint his giace, that his holy Gospel may be acknowledged and I'.onorcd by all, to his praise, and to the peace, union, and salvation of all men. And we hereby declai-e our readiness, whenever it may be necessary, to give a further account of all these articles, 359 ERRATA. Pnge 143 — 5th line from above, read: of it, for "of our confession"; 145 — l/tli line from l)cl()\v. omit "they"; 158 — 10th 1. below, rend ue, for "I"; IGl— 5th 1. ah., desire, for "desires"; 162— 5th 1. bel., £3, f(;r "C.-y'; 1(30 — 2(\ 1. bel., ; so, on the other hand, for "and again, rcciprdcaliy"; 172 — 17th I. ah., Now, by works no one, for "Now, no ^)n^ i)y works"; 173— 3d i. ah., work, for "wonh"; 174— ICth 1. ah., we, for "they"; 181 — 7th 1. ah., an amiable, lovely object, for "object, amiable, lovely" — 6th I. bel., which, for "whom"; 198 — IGth 1. a!)., receive, for "(bf.iin"; 1*J9 — lUth 1. ab., incst-xfiav, for "f;t<-i;:ttt:." ; 210— 5th 1. l)cl., benrr.s of men, for "heart of man" ; 214 — 9th-10th 1. ab., wc l)clicvc ourselves, for " they believe themselves" ; 2oG — 5th i. ab., after " conscience," insert : which ; 251 — 9th 1. ab., canonicas, for ''■ccvonka'" — 18th 1. ab., works, for " work" ; 2.'.7 — IStli I. l;cl., for "that honor," that the honor, &c. ; 2GJ — 11 th 1. Iiel., after "God," insert: in order, &c. ; 2G3 — 8th 1. ah., omit "but"; "71 — 19th 1. bel.. for " that it," read : that snch discipline, &c, ; £83 — 5t!i I. lie!., read : and in the Lord Jesus Christ, for "in Jesus, the Lord Cliricu" ; 289 —9th 1. ab., omit "that" ; J.91— 2il 1. ab., omit " be able to" ; L93— 2Jih I. bel., omit "a" — and 18th 1., omit " would willingly"' — and 9th I., reiai : r.s has hitherto l)een, &c. ; 291 — 6th 1. ab., read : It is undoiiijtcdiy the divine will and right; 313— IGth I. ab., read : has, fur " have" ; 318 — 7lh 1. ab., s.-icrilice, for "sacrifices"; 320 — 18th 1. l)el., after "satisfactory," read : than nothing; 323 — 18th 1. bel., read : number and price of masses; 331 — 4th 1. bel , read : Are they evangelical perfection ? ; 333 — 2d 1. ab., after " ene- mies," insert: thus; 33G — I8th 1. ab., read: or advice, &e. — :;nd IGili I, bel.. read : the, for " this" ; 344 — 2Uth I. bel., at the end of tlie line sul:sti- tute opponents for "adversaries." THE SMALCALD ARTICLES. ARTICLES OF CHRISTIAN DOCTRINE, WHICH WERE TO BE EXHIBITED BY OUR ADHERENTS AT THE COUNCIL, IF A COU^'CIL HAD BEEN ASSEMBLED AT MANTUA, OR AT ANY OTHER PLACE, DECLAR- ING WHAT POINTS WE COULD OR COULD NOT ADMIT OR ABANDON. WRITTEN BY DR. MARTIN LUTHER. A. D. 1537. 46 THE SMLCALD ARTICLES. PREFACE OF DR. MARTIN LUTHER. Last year pope Paul IIL proclaimed a council, which was to be assem- bled al)out Pentecost at Mantua. Soon afterwards he transferred the ap- pointed meeting from the city of Mantua to some other place; and it is not yet known where he intends to assemble it. We also had reason to hope that we should be summoned to the council, or to fear that, if not sum- moned, we might be condemned unheard. I was, therefore, required to collect and transcribe the articles of our doctrine, in order that it might ap- pear, if the council should take place, what we might be able to concede to the Papists, and what points we were determined to maintain. I have, accordingly, written these articles, and communicated them to our adherents, by whom they have been received and approved with great unanimity. It was also resolved that these articles should be publicly laid before the council, — if indeed the Pope and the Papists would hold a coun- cil, without false pretences and deceptive arts, in a lawful and Christian manner, — and that these should exhibit the confession of our faith. But since the Roman court or conclave dreads a free and Clu-istiau coun- cil so very much, and so shamefully shuns the light, that even the Papists themselve* have entirely lost the hope, not only of its .ever assembling a Christian council, but even of its allowing or enduring any thing of the kind ; many Papists even are justly offended, support this indifference of the Pope with reluctance, and naturally infer that he would rather see the destruction of Christianity itself, and the perdition of all souls, than the smallest reformation t»f his own errors, or those of his friends, or the pre- scription of any bounds to his tyranny. For this reason I have been the more desirous to publi.-jji these articles, that if I should die before a coun- ,cil shall be held. — an event which I truly expect, sihce those who fear and shun the light have lalwred so much in postponing and preventing the council, — posterity may have my testimony and confession, and may add this to that confession which I formerly published, to which I have con- stantly t« this day adhered, and to which, by the grace of God, I will ever adhere. What then shall I say? How shall I begin my complaint? I am Ptill Viving, writing, holding deliberations, and readinj:; public lectures daily ; and •yet these malij;nant men, not only among our adversaries, but even false brethren who pretend to agree with us, dare openly to turn niv own wri- tings and my own doctrine against me, whilst I xm livinp;, and whilst I see iunl hear them, although they know that I teach far diirerenlly. They wish to decorate their own venom with my labors, to deceive and entice wretched mortals under my name. What then., gracious God. will be dou« ^fter mx death ' 364 PREFACE. I ought, indeed, to reply to all their charges, while I am yet living. But how can I alone close all the mouths of Satan? — especially of those, who, full of poison, do not wish to attend to or to hear what we have written, hut are altogether engrossed by one purpose — that of perverting and cor- rupting our words at every point. To these, therefore, let Satan reply, and, finally, the wrath of God, as they deserve. I often recall to mind the excellent Gerson, who doubted whether any thing of public utility ought to be written or published. If we refrain from Avriting, many souls will be ne- glected, which might have been rescued ; but if we write, immediately the devil is at hand with lips of bitterness and abuse, infecting and poisoning every thing, and defeating the salutary object of the writing. It is mani- fest, however, what advantage they derive from these malignant represen- tations. For since they have thus assailed us with false charges, and en- deavored by means of these misrepresentations to retain the less informed among them, God has the more advanced his Avork, diminished their num- bers and increased ours, and has thus confounded and still confounds them in consequence of their falsehoods. I will relate an instance of this. There was a certain Doctor here at Wit- temburg, sent from France, who publicly assured us, that the French monarch had been fully persuaded that there was no church, no magistra- cy, no wedlock among us, but that we all lived promiscuously, each ac- cording to his inclination. Tell me now, with what countenance will they look upon us at the tribunal of Christ, in the last judgment? — these de- famers who have, by their virulent writings, disseminated charges so false, not only in France, but in other kingdoms ? Christ the Lord and Judge of us all, knows that these men are uttering falsehoods, and that they always have been speaking falsely. His decision they will be compelled to hear in their turn. May God convert those who can be changed ; may they re- pent ; but others he Avill overwhelm with woe eternal. To return to the subject : I could wish that a free and Christian council might at some time be assembled, that we might provide for many exigen- cies, and for the wants of many. Not that we need a council : for our churches, by the grace of God, through their purity of doctrine, by the cor- rect use of the sacraments, and by their knowledge of the various relations of life and of good works, have been so much enlightened and confirmed, that we have no need of a council, nor can we hope or expect any improve- ment in these respects from a council. But in various bishoprics we be- hold so many parishes entirely destitute and deserted, that the heart of a good man must be almost crushed with grief. And yet neither the bishopa nor the prebendaries consider how those wretched mortals live or die; yet Christ has died for them also, though these poor men cannot hear him speaking as a true shepherd with his sheep. And this causes me very se- riously to fear that Christ himself will convene a council of angels against Germany, by whom we may be utterly destroyed, like Sodom and Gomor- rah, since we so rashly mock him with the name and pretence of a council. Besides these ecclesiastical matters so highly important, great abuses might also be corrected in our political condition; such as discords of the princes )!}nd estates of the empire. Usury and avarice have invaded us like a flood, and llipy ;ire defended under the form of law, Insolence, immorality, pride, PREFACE. 365 luxury and extravagance in dress, excess, gaming, ostentation, a host of vices and crimes, the wickedness and contumacy of subjects, servants, and laborers, the enormous prices demanded by mechanics, hirelings, and coun- trymen, (and who can tell all ?) have spread to such an extent, that they could not be reformed by ten councils and twenty diets. If these abuses in church and state, which are perpetrated against God, should be discussed in a council, there would be abundant subjects for de- liberation ; nor would there be any necessity for jesting and idle consulta- tions about the long gown, the various modes of razure and tonsure, broad belts and girdles, mitres, caps, cowls, staves, and similar vanities of the bishops and cardinals. If we had sufficiently pondered the will and the command of God, in relation to the regulation of ecclesiastical and civil affairs, abundant time and opportunity would afterwards have been left for the reformation of diet and of dress, of wax tapers, razures, and cells. But because we swallow camels, and at the same time strain out gnats, — ne"-lect the beam, and search for the mote, — we may do without a council. I have, therefore, written but few articles. For we have already enough of the commands of God in the church, in the state, and in our families, which we shall never be able to observe completely. What benefit, then, can result from so great a number of decrees, traditions, and laws of a coun- cil, when the principal duties which God enjoins upon us, will not be re- garded nor observed .' Just as if God were forced to yield to our ridicu- lous fantasies, and to suffer, in the mean time, his holy commands to be trodden under foot. But our sins overburden us, nor do they permit God to be gracious, because we will not repent, but defend every kind of abom- ination. O Christ Jesus, our Lord ! Do thou thyself convene a council, and there preside. Dehver us by thy glorious presence. We have nothing to hope from the Pope and the bishops : they do not regard thee. Do thou, there- fore, assist us, who are miserable and poor, who groan for thee, and seek thee from the heart, according to the grace which thou hast given to us, through the influence of the Holy Spirit who lives and reigns with thee and with the Father, blessed forever. Amen. fJCG SMAl.CALU ARTICLES. PART I. ARTICLES CONCERNING THE DIVINE MAJESTY. That the Father, Son, and Holy Ghost, three distinct persons, in one divine essence and nature, is one God, who made heaven and earth. II. That the Father is of no one, the Son is begotten of the Father, the Holy Ghost proceeds from the Father and the Son. III. That neither the Father nor the Holy Ghost, but the Son, be- came man. IV. That the Son thus became man, by being conceived of the Holy Ghost, without the interposition of man, and being born of the pure and holy Virgin Mary : he afterwards suffered, died, was buried, de- scended into hell, rose from the dead, ascended to heaven, sits at the right hand of God, will judge the living and the dead, &c. as the Apostolical and Athanasian Symbols, and the Smaller Catechism, teach. There is no dispute nor contention about these articles; and inas- much as both parlies confess them, it is unnecessary now to treat further of them. PART II. ARTICLES WHICH CONCERN THE OFFICE AND WORK OF JESUS CHRIST, OR OUR REDEMPTION. ARTICLE I. THE CHIEF ARTICLE. That Jesus Christ, our God and our Lord, died for our sins, and was raised again for our justification, Roin. 4, 25. And he alone is the Lamb of God, who bears the sins of the world, John 1, 29. And God has laid upon him the sins of us all, Isa. 53, 6. Again, all have sinned, and are justified without works or merits, of their own, by his grace, through the redemplion of Jesus Christ in his blood, &c., Rom. 3, 23, 24'. OF thf: mass. 367 Inasmuch, then, as this must be behevecl, and since it cannot be obtained or embraced by works, law, or merit, it is clear and cer- tain, that such faith alone justifies us, as Paul, Rom. 3, 28, says : " Therefore we conclude, that a man is justified by faith, without the deeds of the law." Again, verse 26, " That he might be just, and the justifier of him which believeth in Jesus." Whatever may happen, though heaven and earth should fall, nothing in this article can be yielded or rescinded. " For there is none other name under heaven given among men, whereby we must be saved," says Peter, Acts 4, 12. "And with his stripes we are healed," Isa. 53, 5. Upon this article depends all that we teach and do against the Pope, the devil, and all the world. We must, therefore, be entirely certain of this, and not doubt it, otherwise all will be lost, and the Pope and the devil, and our opponents, will prevail and obtain the victory. ARTICLE II. — OF THE MASS. That the mass under Popery must be the greatest and most terri- ble abomination, since it is directly and strongly opposed to this chief article ; and yet of all Papal idolatries it was the most embel- lished and applauded. For it was maintained that such offering, or work of the mass, even when performed by an artful knave, liber- ates men from sins, both in this life, and in purgatory, — a thing which the Lamb of God alone can do, as already said. No part of this article can be yielded or rescinded ; for the first article will not allow it. But if there be a rational Papist any where, we might speak to him in the following friendly manner : — First, why do you still ad- here so strenuously to the mass, since it is a mere human device, not commanded of God ? And we may safely abandon all human devi- ces, as Christ, Matt. 15, 9, says : " In vain they do worship me, teachins: for doctrines the commandments of men." Secondly, it is an unnecessary thhig, which we can omit without sin or danger. Thirdly, we can, according to the institution of Christ, obtain the Sacrament in a far better and a more acceptable way, yea, this way is alone acceptable. What use is it, then, to force men into difficulty and misery, for the sake of a fictitious advantage, when we can have it otherwise more happily and better ? Let the doctrine be publicly preached to the people, that the mass as a human invention, may be left unobserved without sinning, and 368 SMALCALD ARTICLES. that no one who does not observe it will be condemned, but may be saved without the mass and through better means, and we will venture to assert that the mass will then be discontinued of itself, not only among the illiterate populace, but also among all pious, sincere, and intelligent Christians ; much more so, if they should hear that it is a dangerous thing, invented and devised without the Word and will of God. Fourthly, inasmuch as incalculable and inexpressible abuses, result- ing from the mercenary purposes to which the mass has been devoted, have obtained in all the world, it should be discontinued, for the purpose of restraining these abuses alone, even if the mass itself had something useful and good in it. How much rather, then, should we suffer it to cease, in order to prevent such abuse perpetually, since it is entirely unnecessary, useless, and dangerous, and since we can have every thing necessary and useful, with certainty, with- out the mass. Fifthly, since the mass neither is nor can be any thing else, — as the canons and all the books declare, — but a work of man, (even of artful knaves,) by which each one wishes to reconcile himself and others to God, and to merit and obtain grace and remission of sins; for so, even at best, it is regarded — and how could it be other- wise ? — consequently we should and must condemn and reject it. For this is directly in opposition to the chief article, which declares that neither a wicked nor a pious performer of mass, but the Lamb of God and the Son of God bears our sins. And if any one, for the purpose of making a pious appearance, should pretend that he would, as a devotional exercise, give or ad- minister the Lord's Supper to himself, there could be no sincerity in this ; for if he had a sincere desire to commune, it could be adminis- tered to him best and most appropriately in the Sacrament, according to the institution of Christ. But for a person to administer the Sac- M jrament to himself, is a human presumption, uncertain and unneces- i I sary, as well as forbidden. Neither does he know what he is doing, P* since, without the Word of God, he follows false conceptions and fantasies of men. Nor would it be right, if all else were u nexcep- tionable, for one to use the common Sacrament of the church accord- ing to his own caprice, and to sport with it at his pleasure, inde- pendently of the Word of God, and apart from the communion of the church. This article, concerning the mass, will be the main point in the council. For if it were possible for them to yield to us in every other article, yet they cannot yield in this. As Campegius said at; OF TIIK M AS«(. :3(l9 Augsburg : " He would rather permit himself to be torn into pieces, than allow the mass to be discontinuerl." So would 1 rather, bv the help of God, suffer myself to be reduced to ashes, than permit a performer of mass with his works, whether he be good or bad, to be equal or superior to my Lord and Savior Jesus Christ. Thus we are and remain eternally separated and opposed to each other. They truly feel, that if the mass falls, Popery will cease ; before they would suffer this to come to pass, they would put all of us to death, if it were possible. Moreover, this dragon tail of tlie mass, has producetl a multipli- city of abominations and idolatries. First, purgatory. Here such a traffic was carried on with re- quiems, vigils, the seventh, thirteenth, and annual celebiations, and finally with the congregation -weeks and ail-souls-day, and soul-bath in purgatory, that the mass was used almost for the dead alone; vft Christ instituted the S:t cannot he ohtain- ed by our works or money, but hy grace through faitli, without ativ money or merit; not through the power of the Pope, but thronn;h the preaching of the Word of God, are they held forth and ofieicd to us. Of the Invocation of .Saints. The invocation of saints is also an antichristian abuse, repugnant to the first chief article, and destructive of the knowledge of Christ. It is likewise neither commanded nor advised, and is without exam- pie in Scripture. And all things are more abundantly offered unto us in Christ, so that we have no need for the invocation of saints, «ven if there were something good and precious connected with it, which, however, is not the fact. And although angels in heaven pray for us, (as Christ himself also does,) and also saints on earth, perhaps also in heaven ; it still does not follow^ that we should invoke angels and saints, adore them, fast on account of them, hold holidays and masses for them, sacrifice unto them, establish churches and altars, and institute divine services for them, attributing all manner of assistance to them, and assigning imto «ach one a particular office, as the Papists teach and do ; for this is idol- i»try, and such honor pertains to God alone. For 50U as a Christian iind a saint, can pray for me here on earth, not only in a single instance, but in every time of need. But I should not, therefore, in- voke, adore, arvd solemnize you, fast, sacrifice, and h old masses in your honor, and place in you my faith and hope of salvation. I can otherwise truly honor, love and thank you in Christ. Now, if such I -idolatrous worship of angels and dead saints, were abolished, other honors would be harmless, yes, soon forn;otten. For if advantaoe .and assistance, both temjioral iix\i\ spiritual, were no more to be ex- pected, they would certainly leave the saints in peace, both in the grave and in heaven ; for gratuitously, or through mere lovp, no one would either remember, esteem, or honor tjiem much 372 SMALCALIJ AKTICLKS. In short, llio mass itself, that which resuHs from it, and that which attaches to it, we cannot tolerate ; and we must condemn it, in order that we may preserve the holy Sacrament pure and indubitable, ac- cording to the institution of Christ, and receive and use it in faith. ARTICLE III. OF CONVENTS AND OTHER INSTITUTIONS. The convents and other institutions formerly established with good intentions, for the purpose of rearing learned persons, and chaste and modest females, should again be restored to this use, in order that we may have pastors, preachers, and officers in the church, and other })ersons competent to the administration of civil government, and also well educated women as wives and motherSj &c. Where these institutions do not contribute to this object, it is bet- ter to leave them lying waste, or to pull them down, than that they should with their blasphemous services devised by men, be regarded as something better than the common condition of Christians, and as offices and orders instituted of God. For all this is also opposeil to the first and chief article concerning the redemption through Jesus Christ. And besides, they are also, like all other human inventions, neither commanded, nor necessary, nor useful, but dangerous and productive of vain labor and trouble, as the Piophets call such services to God, aven, that is, labor. ARTICLE IV. OF FOPERY. The Pope is not jure divino, or according to the Word of God, the head of all Christendom, for this belongs to one alone, who is .Jesus Christ ; but he is only bishop, or pastor of the church at Rome, and of others who have vokmtarilv, or through human authority, (that is, through the political magisti'acy,) joined themselves to him, not unrler him, as a lord, but equal with him, Christians and his brethren and companions, as the ancient councils and the age of St. Cyprian, show. 5iit now no bishop is allowed to call the Pope brother, as was done in the days of Cyprian; but they, and even emperors and kings, must call him, " most graciovs lord." This arrogance we cannot, wjth good conscience, nor will we, nor should we, approve. But whoever wishes to do so, may do it without consulting us. Hence it follows, that all that the Pope through this false, arro- gant, blasphemous, and usurped power, has done or undertaken, has been, and is still, a mere Jrvi. e and work of the devil, (excepting r^h^^ 0 or puPKRV. o7'i that which concerns political uo\ crniuent, in which God, even through a tyrant and a knave, often permits much good to be effected for a people,) to the perdition of the holy, universal, Christian church, (so far as it depended on hin),) and to the destruction of the first chief article concerning the redemption secured by Jesus Christ, For all his bulls and books are extant, in which he roars like a lion, (as the angel, Rev. 1'^, describes,) exclaiming that no Chiistian can be saved, unless he be obedient and subject to the Pope in all things that he wishes, says, or does. All of which is nothing else but asserting, that even if you believe in Christ, and are in posses- sion of all things in him that are essential to salvation, it avails no- thing, and all is vain, if you do not hold me as your god, and are not subject and obedient to me. When at the same time it is evi- dent, that the holy Christian church was without a Pope, upwards of five hundred years at least ; and even to this day the Greek church and those of many other languages, have never been, and are not now, under the Pope. Consequently it is, as has been frequently said, a human device, unadvised, useless, and ineffectual ; for the holy Christian church can exist without such head, and it might have existetl in better circumstances, if such head had not been rear- ed up by the devil. Nor is Popery of any use in the church ; for it exercises no Christian office, and thus the Christian church must continue and stand without the Pope. And supposing that the Pope would admit that he is not supreme, juredivino, or according to the command of God, but in order that the union of Christians might be the more effectually preserved against sectarians and heietics, that there might be a head to which all the others adhere : such head then would be elected by men, and it would lie within human choice or power, to change or to remove that head. The council at Constance adopted this method with the Popes, removing three, and electing the fourth. Supposing, I say,, that the Pope and the see at Rome, would admit and accept this, (which however is impossible, for he would then be compelled to per- mit his whole government and ecclesiastical establishment to be sub- verted and destroyed, with all his rites and books,), even then the condition of Christianity would not be amended by it, and there would be more sectarians than before. If then, we are not compelled according to the command of God* to be subject to such head, but only according to the good pleasure of men, it would readily and in a sliort time be rejected, and finally not retain a single member. Nor would it have to be always at Rome or at any other particular place, but where and in whatever church Goil 1 vr N„a«^tf 374 ' SMALCALD AKTICLES. would raise up a man who might he qualifieil for this purpose. This indeed would constitute a perplexed, and confused state of affairs! Therefore, the church can never he hetter jroverned and preserved, than hy us all livincj under one head, — Christ, — the bishops being all equal with respect to their office, though unequal with respect to their endowments, and diligently adhering together in conformity of doctrine, failh, sacraments, prayer, and works of love, &c., as St. Jerome writes, that the priests at Alexandria ruled the church in one collective body ; and so did the Apostles, and all bishops in the whole circle of Christianity, until the Pope elevated his head above all. " This fact proves fully ihat he is opposed to Christ, or is the true Antichrist, who has set himself acrainst, and elevated himself above Christ, since he will not permit Christians to be saved without his power; nothing of w^hich, however, is either ordered or commanded of God. This may with propriety be termed setting ones self above and against God, as Paul, 2 Thess. 2, 4, says. Neither Turks nor Tartars act in this way, as atrocious enemies as they are to Chris- tians; but thev allow those to believe in Christ who wish to do so, and thev accept tribute and corporeal obedience from Christians. But the Pope prohibits this faith, and savs that men must be obe- dient to him, if they wish to be saved. This we are unwilling to do, but will rather die in the name of God. All this has resulted from the compulsion of calling him the supreme ruler, with divine ri2;ht, over the Christian church. Therefore, he had to make him- self equal with Christ, and above him. declaring himself the head, afterwards lord of the church, and finallv of the whole world ; boast- ing as if he were a terrestrial god, till he even undertook to command the angels in heaven. And when a line of distinc- tion is drawn betw^een the doctrine nf the Pope, and that of the holy Scrinture, or when they are held in comparison, it will appear that the Pope's doctrine, even in its best features, is taken from im- perial and pagan rio-hts : and it has referencp to political affairs and jurisdiction, as his decretals prove. Accordingly, it teaches ceremo- nies concerning churches, vestments, meats, persons, and puerile plays of masks and mummeries withoiit meastire : but in all this there is nothing; about Christ, faith, and the com-mandraents of God. Finally, he acts as the dev'l himself, when in opposition to God, the Pope urges and disseminates his falsehoods concerning masses, purgatory, monastic life, self-devised works, and services to God, — which constitute true Popery, — and tortures and puts to death all Christians, who will not regard and honor these abominations of his above all things. Therefore, as little as we can adore the devil a.« OF POPERV. 375 a lord or god, so little can we tolerate his apostle, the Pope or Anti- christ, as head and lord in his kingdom. For falsehood and murder, eternal destruction ot" body and of soul, is his Papal government chiefly, — this I have shown in many of my books. In these four articles they will have enough to condemn at the council ; for they cannot and will not concede to us the least mem- ber of a single one of these ai ticks. For this we must be prepared, and animate ourselves with the hope that Christ our Lord has as- sailed his adversaries, and will pursue them with his Spirit and with his judgment. Amen. For at the council we shall not, as at Augsburg, stand before the Emperor, or temporal authority, who published a very gracious sum- mons, and permitted matters to be investigated in kindness; but we shall stand before the Pope and the devil himself, who does not in- tend to listen, but merely to condemn, to murder, and force us into idolatry. Therefore we dare not here kiss his feet, or say : You are my gracious lord ; but as the angel in Zechariah 3, 2, said : God rebuke thee, Satan. PART III. Concerning the following points or articles we may treat WITH learned, sensible MEN, OR AMONG OURSELVES. ThE POPE and his kingdom do not concern themselves much about them. For w^th them conscience is a trifling matter. But the things which they esteem are gold, honor, and power. I. OF SIN. Here we must confess, as Paul says, Rom. 0, 12, that sin entered by one man, Adam, by whose flisobedience all persons became sin- ners, subject to death and the devil. This is called hereditary, or original sin. The fruits of this sin are the following evil deeds, forbidden in the Decalogue; as, unbelief, frilse faith, idolatry, want of fear to God, arrogance, desperation, blinchiess ; and in short, ignorance and dises- teem of God ; finally, falsehood, abusing the name of God, impiety, irreveren'e, disrespect for the Word of God, disobedience to parents, murder, incontinence, theft, fraud, &c. This hereditary sin is a corruption of nature so deep and evil, that it cannot be understood liy the reason of any man, but it must be believed from the revelations of Scripture, Psalm ol, 7 ; Rom. 5, 12; Exod. '>o, o ; Gen. o, 7. Therefore, these dogmas of the schoolmen n^ ot^ 876 SMALCALT) ARTICLES. are mere errors and blindness contrary to this article, in which they teach : " That after the fall of Adam, the natural powers of man remain- ed whole and uncorrupted, and that man by nature has right reason and a good will, as philosophy teaches. " And that man has freedom of will to do good, and omit evil, and on the contrary, to omit good, and do evil. "Again, that man by his own natural powers, is able to observe and do all the commandments of God. " And, that he is able by his own natural powers, to love God above all things, and his neighbor as himsell'. " Again, if a person does as much as lies in his power, God will certainly grant him His grace. "And if he wishes to approach the Eucharist, it is not necessary for him to have a good intention to do good, but it is sufficient for him not to have a bad intention to commit sin ; so entirely good is nature, and so efficacious is the Sacrament. " Again, it is not founded in the Scripture, that the Holy Ghost with his grace, is necessarily required to a good work." These and many other similar points, have originated from a mis- apprehension and an ignorance both of sin and of Christ, our Savior, and they are truly heathen doctrines, which we cannot tolerate. For if this doctrine should be right, Christ died in vain, since there would be no injury or sin in man, for which he should have died ; or he would have died for the body only, and not for the soul, since the soul would be sound, and death pernicious only to the body. II. OF THE LAW. Here we maintain that the law was given of God, first that sin might be prohibited by the menaces and terrors of punishment, and by the promises and annunciations of favors and reward. But all this on account of corruption, which woiks sin in man, proved inef- fectual. For some became worse on account of it, namely, those who were enemies to the law, because it forbids that which they freely do, and commands that which they do not freely perform. Wherefore, unless restrained by punishment, they do more now against the law than before. These are rude, and wicked people, who commit evil, wherever occasion and opportunity permit. Others become blind and arrogant, imagining that they oliserve, and are able to keep the law by their own powers, as said above in the quotations from the schoolmen. Hence originate hypocrites and false saints. ; I ^/fC-^^^^ OF THE LAW. 377 But the principal office or energy of the law is, to reveal original sin with all its fruits, and to show unto man how entirely and deeply his nature has fallen, and how utterly and totally depraved it is; so that the law must say to him, that he has not the true God, nor regards him, but adores other gods, — which he would not before, and with- out the law, have believed. On account of this, he is alarmed and humbled ; he desponds and despairs ; he anxiously desires help, and knows not from what source it is to come; he begins to be at enmity with God, and to murmur. Then, it may be saiil, /Ae lav) worketh lorath, Rom. 4, 1-3: ain became greater through the laWf Rom. 0, 13, 20. Hi. OF REPEXTAXCE. This office of the law the New Testament retains, and enforces, as Paul does, Rom. 1, 18, saying: " For the wrath of God is re- vealed from heaven against all unoodliness and unrighteousness of men." Again, chap, o, verses 19 and '20 : " That all the world may become guilty before God." And Clirist, John 16, 9, says : " The Holy Ghost will reprove the world of sin." ^ This is, then, the thunder-bolt of God, by which he prostrates both ' open sinners and pretended saints, and pionounces noi^e of them just, but drives all of them into fear and desperation. This is the ham- / mer, as Jeremiah 23, 29, sa}s: "Is not my word like a ham- "\ c^ raer that breaketh the rock in pieces." This is not GC^it>fl contritio. j an affected contrition, but pas;,ira contritio, true sorrow of the / ' heart, a passion and feeling of lieath. y^_— — , And this is then a commencement of true lepentance; and here man must hear such a sentence as this : Your claims are nothing, whether you be notorious sinners, or saints in youi' oiun opinion ; you must all become otherwise and act otherwise than you now are and act, no matter who and how gieat, how wise, how powerful, or how holy you may be ; here no one is pious. But to this olHce the New Testament instantly subjoins the con- solatory promises of grace through the Gospel, which we should be- lieve, as Christ, Maik 1, 16, sa\s: "Repent ye, and believe the Gospel ;" that is, become and act otherwise, and believe my promi- ses. And before Christ, John was called a preacher of repentance, but for remission of sins ; that is, he should reprove all of them, and convict them of sin, so lliiit they might know what they were in the sight of (jod, and recognize themselves as lost persons, and thus be prejiared unlo the Loid to re'cive his grace, and to await and 48 373 SMALCALD ARTICLES. accept remission of sins from him. Thus Christ himself also, Lute 24, 47, says: "That repentance and remission of sins should be preached in his name among all nations." But wherever the law exercises this office alone, without an an- nexation of the Gospel, tJiere is death and hell, and man must des- pair, as Saul and Judas did, as Paul says, that the law puts to death through sin, Rom. 7, 10. On the contrary, the Gospel offers consolation and forgiveness, not only in one way, but through the Word, the sacraments, anfl the like, as we shall hear; so that the redemption is indeed abundant with God, — as the 130th Psalm, verse 7, says, — against the great oppression of sins. But now we must contrast the false repentance of the sophists with true repentance, in order that both may be the better under- stood. Of the false repentance of the Papists. Impossible was it for them to teach correctly concerning repen- tance, because they did not perceive the true sins ; for,, as already said, they formed improper conceptions in leference to hereditary sin, asserting that the natural powers of man remained whole and' uncorrupted, that reason is able to teach correctly, that the will car^ act according to it, and that God will certainly grant his grace, if a person does as much as lies in his power, according to his freewill. From this it must follow, that they repented only of actual sins ;; such as evil, voluntary thoughts, (for evil feelings, lust, irritations^ were not sins,) evil words, evil works, which the free will couU easily have avoided. And they allege that in this repentance there are three parts : — ^^'*:.. ' ^^rnntrilian. confession, and satisfaction or expiation ; with this con- solation and promise, that if a person truly repent, confess, and make satisfaction, he has merited remission by these acts, and made- compensation for his sins in the sight of God. Thus they directed' the people in repentance, to a rehance on their own works. Hence orio-inated ihis declaration on the pulpit, — when the common abso- lution was declared to the people: — "Prolong, Loid God, my days,, till I repent of my sins and amend my life." Here nothing was said in reference to Christ, and nothing was mentioned concerning faith, but they hoped to overcome and exter- minate their sins in the sight of God, by their own works. With this view we also became priests and monks, so that we ourselves: uiiirht resist our sins. oy KKPENTANCK. '»i79 f This method was also adopted in confession, inasmuch as no one •could think ol' all his sins, (especially of all that were committed t1fr })e made satisfactioo for S80 SMALCAJ.n ARTICLES. sins, and thai such humility certainly merits an impartation of God's grace. Here there was neither fciith nor Christ ; the virtue of absolu- tion was not explained to him, but his consolation consisted in the enumeration of sins and in self-abasement. But the torture, fraud, and idolatry, resulting from this confession, cannot be related. SatisAiction or expiation was far more perplexing ; for no person could know how much he should do for one sin alone, much less for all. Here they resorted to an artifice, namely, by imposing a small satisfaction which could be easily observeil, as five Paternosters, one day's fasting, &c. ; other things, which they said were required in repentance, they referred to purgatory. This was also productive of great distress; for some thought that they never should be liberated from purgatory, because, accord- ing to the ancient canons, a repentance of seven years was assigned for one mortal sin. Still our dependance rested on our work of sat- isfaction ; and if the satisfaction could have been complete, the de- pendance would have rested wholly upon it, and neither faith nor Christ would have been necessary, — but this was impossible. And if one had thus exercised jienance a hundred years, he slill could not • have known when he would have effected a perfect and final peni- tence. This is to repent perpetually, yet never arrive at repentance. / Here then, the holy See of Rome came to the assistance of the \ miserable church, and devised indulgences, in which the Pope remit- J ted and arrested the satisfaction or expiation, first for one year, for seven years, a hundred years, &c., and distributed them among the cardinals and bishops, so that one could grant indulgence for a hun- dred years, another for a hundred days. But the power of arresting the total satisfaction, he reserverl to himself. Now, when by this pecuniary profits began to increase, and the sale of bulls became profitable, he devised the " golden year," which he wished to celebrate at Rome. This he called a remission of all \ crimes and punishments. Thither the people docked ; for every one ardently desired to be relieved of his oppressive and intolerable bur- { den. This was finding and bringing to light the treasures of the 1 earth. Immediately the Pope proceeded further, and multiplied gol- I den years, one upon another ; but the more money he swallowed, the J wider his throat became. He therefore, afterwards sent out, through the agency of his le- ' gates, into all lands, until all churches and houses were filled with golden years. Finally, he rushed into purgatory among the dead also, first by instituting masses and vigils, afterwards with in- /? cx-^"^ C / OF RKPEXTA>-CE. 381 dulgences and golden years ; and at last souls became so cheap, that he liberated one for a groat. Still all this availed nothing. For the Pope, though he taught the peoj)le to depend and rely on these indulgences, still rendered it doubtful again ; for he asserted in his bulls, that whoever wished to be a partaker of indulgences or golden years, should have attained contrition, made confession, and contributed money. For, as we have already heard, their contrition and confession are doubtful and hypocritical. For no one knew which souls might be in purgatory and of those in it, no one knew which had repented and confessed correctly. Thus he took the beloved money, and in the mean time consoled them by his power and indulgence, and still referred them again to their uncertain works. Now, where there were some, who did not conceive themselves guilty of these actual sins in thoughts, words, and actions, as was the case with me and my fellows in monasteries and convents, and with the monks and priests, who, by fiisting, prayer, watchino-, hold- ing of masses, rough clothing, hard couches, &c., strove ao-ainst evil thoughts, and with earnestness and fervency desired to be holy ; still the hereditary, innate evil, sometimes without our being conscious of it, (as St. Augustine, St. Jerome, and others confess,) exercised its nature; yet we contiived to hold, as we taught, that we were so holy, — so void of sin, and full of good works, — ihat we even impar- ted and sold to others our supertluous good works, as contributino- to their salvation. This is indeed true, and there are seals, letters, and examples to this eifcct, at hand. These had no need of repentance. For, why should there be con- trition in them, since they did not consent to evil thoughts ? What would they confess, since they avoided words ? For what purpose would they make satisfaction, since they were innocent of the deed, 60 that they could even sell their supererogatory righteousness to other poor sinners ? The Pharisees and Scribes also in the time of Christ were saints like these. Here the fiery angel, St. John, appears, who is the true preacher of repentance, and with one word, as with a clap of thunder, pros- trates both together, (the buyers and venders of works,) saying : " Repent," Matt. 3, 8. The former think, " we have surely repen- ted," the latter, " we need no repentance." But .John says, " Both of you need repentance, for your penitence is false ; and fhey are false saints, and both you and they need remission of sins, since nei- ther you nor they yet know what real sin is, much less, that yon should have repented and avoided it. Neither you nor they are k 382 SMALCALl) AKIICLES. good ; you are full of unbelief, indiscretion, and ignorance concern- ing God and his will; for here he is present, of whose fulness we ■must all receive, and grace for grace, John 1, 16 ; and no man can be justified in the sight of God without him. Therefore, if you wish to repent, repent truly ; your repentance avails nothing. And you hypocrites, you who need no repentance, you generation of vipers, who hath ivarned you to ftee from the wrath to come ?" &c. Matt. 3, 7. In like manner St. Paul also preaches, Rom. 3, 10, 11, 12, say- ing : " Tliere is none righteous, no, not one : there is none that un- (derstandelh, there is none that seeketh after God. They are all gone out of the way, they are altogether become unprofitable; there is none that doeth good, no, not one." And Acts, 17,30: "But now God commandeth all men every where to repent." All men, .■says he, — no one excepted, who is human. This repentance enables us to perceive our sins, to perceive that in us, who are all in a state ■of perdition, there is nothing good, and that we must become new and different persons entirely. This repentance is not partial and imperfect like that in which actual sins are deplored, nor is it uncertain like that, for it does not dispute which are sins, or which are not sins ; but it confounds all together, and says, that in us, all is sinful and intrinsically corrupt- Why should we long seek to make divisions and distinctions? For this reason also the contrition here is not uncertain. For nothing here remains in which we might perceive something good to compen- sate our sins, hut an entire despondency of hope in all that we are, think, say, or do. In this manner then it is also impossible for the confession to be J false, doubtful, or partial. For whoever confesses that all within him is intrinsically sinful, comprehends all sins, excludes none, and forgets none. Thus also the expiation or satisfaction can not be doubtful ; for it is not our uncertain, sinful works, but the suffering and blood of the innocent Lamb of God, who bears the sins of the world, that make this satisfaction. Concerning this lepentance John preached, and afterwards Christ in the Gosj^el, and wr also. With this repentance we shall subvert the Pope and all that is based on the good works of men. For all that is called good works or law is built on a rotten, vain foundation, when at the same time there are no good works present, but only evil works. And no one keeps the law, as Christ, John 7, 19, says, but all have transgressed. This fibric is, tlierefore, nothing but falsehood and hypocrisy, even in its most holy and beautiful features. / ^ OF REPENTANCE. 383 And this repentance continues with Christians till death: for it strives with the sins remaining in the flesh (hiring the whole course of life, as Paul, Horn. 7, 23, testifies, that he struggles with the law in his members, &c. ; ami this he does not by his own strength, but through the gifts of the Holy Spirit, which follow after the remis- sion of sins. These gifts purify and expel the lemaining sins daily, and labor to make tlie person upright, pure, and holy. Concerning this, neither pope, theologians, jurists, nor any other class of men know any thing fiom their own reason, but it is a doc- trine from heaven, revealed through the Gospel, and must be called heresy by the ungodly. If, moreover, certain fictions persons should rise up, as there may perhaps be some already preseiit, and as at the time of the sedition among the peasants, men came before my own eyes, maintainingthat all those who once had received the Spirit or remission of sins, or had ob- tained faith, if they afterwards committed sins, still however remained in faith, and that such sins do hot injure ^hem ; and thus exclaiming: " Do whatever you will, it does you no injury, f^iith exterminates all sins," &c. And who add : " If any one, after having received faith and the Spirit, sins, he did not truly have the Spirit and faith." Many insane persons like these have I seen and heard, and I fear that such a demon still exists in some. It is, for this reason, necessary to know and to teach that if holy / people, who still have and feel here(Hfary sin, and daily repent of, and strive against it, at some time fall into open sins, — like David who fell into adultery, murder, and blasphemy, — faith and the Holy- Spirit were not present at the time. For in the presence of the Holy Spirit sin cannot rule, prevail, or be perpetrated, but is re- pressed and leslrained from accomplishing its purposes. If it, how- ever, accoujplisbes these purposes, faith and the Holy Spirit are not ])resent at the time; for it is as St. John, 1 John 3, 9, says: " Whosoever is born of God doth not commit sin, and he cannot sin." And yet it is also true, as St. John fui ther writes, " If we say that we have not sinned, we make him a liar, and his word is not in us," 1 John 1, 10. IV. OF THE GOSPEL. We shall now return to (lie fiospcl, which affords us more than one means, one counsel and assistance, in opj)osi(ion to sin ; for God is superabundantly rich in his grace and favors: — Firsf, through the oral worl, in which i'^ preached remission of siiis in all th(> world, / ^1 ^ if^ ^Jrto distinct things, and the word this belongs to the bread / For liere also hag taken place a union of two distinct things: this I shall call a sacramental union, because bread and Christ's body are here given to us for a sacrament. It is not, indeed, a natural or personal union, as in Christ ; it is perhaps a different union to thai also which the dove has with the Holy Spirit, and the Hame with the angel : nevertheless, it is trnly a sacramental union. " For this reason it is correctly said that, if we point to the bread, and say, ' this is the body of (!!hri8t,' whoever sees this bread, sees the body of Christ ; pre- cisely as John snys. th;it he saw the IIolv Spirit, w h"n he s;iw the dove,'* &c. — [Tkans. 4il 36G SMALCALD ARTICLES^ \ir.. OF CONFESSION. Since absolution or the power of the keys, instituted in the Go^*-- pel by Christ, alibrils comfort and support against sin and an evil "' '- conscience, Confession or Absolution shall by no means be abolished' / i in the church, especially on account of weak and timid consciences^ ^ Z~ / and also on account of untutored youth, in order that they may be / examined and instructed in the Christian doctrine. ^ ^ But the enumeration of sins should be free to every one, to enu- inerate or not to enun:>erate such as he w.'shes ; for vchile we are in ^ the flesh, we shall not speak falsely, if we say that we are miserable »'>.^\ rbeings^full of sins, Rom. 7, 2t>: " I see another law in my mem- |bers," &c. And sinA Private Absolution results from the otftce of the keys, it should not be contemned, but should be highly esteemed^ like all other otfices of the Christian church. And in respect to those points, which concern the oral, external word, we should maintain firmly, that God grants his Spirit or grace to no one, unless through or with the external woid, jireviously deliv- ered. Thus we shall fortify ourselves against .the enthusiasts, that isy deluded men, who boa/0:of being in possession of the Spirit without anif prior to the word, and accordingly judge, explain, and distort the Scrip- ture or the oral word at their pleasure, as Munzerdid, and many others' still do at the present day, who wish to be acute judges between the Spirit and' the letter, but know not what they say or resolve. For Popery is a mere system of enthusiasm, in which \hti Pope boasts that all rights are in the shrine oHiis heart, and that whatever he judges and commands in his church, must be right and according to the Spirit^ even if it is contrary to the Scripture, or the oral word. ■ All this is the spirit of that ancient Satan, the serpent who made en- thusiasts o-f Adam andEve,leadingthem from the external woidtospir- ituality and selt-conceity and did it however also by external words. Precisely as our enthusiasts condemn this external word, and yet they themselvesdo not keep silence, but fill the world with noisy controver- sy ant! contention, as ifthe Spirit could not come through the Scripture or the oral word of the Apostles, but that through their writing anit their words he must come. Why then do they not also omit preach- ing and writiniT themselves, tiil the Spirit himself enters into the peo- ple without and p'.rior to their w^riting, as they boast that he entered into them without the preaching of the Gospel ? But we have not time further to discuss this subject here; we have sutfciently urgetf jt in other places. Fov those also, who believed pi-ior to their baptismyOr who iu their baptism began to believe, liave obtained f.iith through the ex- ternal word, previously heard; as adults, for instance, must previously have heard that he who believes and is baptized, shall be saved, even if lie does not believe ;it first, anr! ten years afterwards receives the Spirit and Baptism. Cornelius, Acts 10, had heard long before iimong the Jews, of the future Messiah, through whom he was jus- tified in the -sight of God; and his prayeis and alms were endent of, or without the Ten Commandments, received the iSpirit. Neither was John the Baptist conceived witliout the words of Gabriel preceding; nor did he leap in his mother's womb without the voice of Mary- And St. Peter, 2 Pet. 1, 21, says : '- The prophecy came -^ om^t not in old time by the Holy Ghost." But without the external^ woid I hey were not holy, much less were they, as still unholy, im- ■]ielle(l by the Holy Gliost to speak; for they were holv, sav-s Peter, ■when the Holy Spirit spoke through them^ IX. OF F.XCOMMUNICATION. The a:reifer excommuvicntinn, as the Pope denominates it, wc regard as a mere i-ivil punishment, and it does not pertain to us min- isters of the church ; but the Icss^ that is, the true Christian excom- , . ^ \r rreachers m Jtlesse. Anthony ( orvmus, A. M. \ I, Ur. John Bue eho- ^l^ M^^Ol t or THE vovz. 31)5 sen, and in the presence of the whole congregation, who know the walk and conduct of each one, the bishop shall be chosen ; as we see was done in the election of Sabinius, our colleague, who according io the vote of the whole congregation and the counsel of the bishops present, was elected to the office of bishop, and hands laid on him," &c. * This mode Cyprian calls a divine mode and an Apostolic usiige, and he affirms that it was thus observed in nearly all countries at that time. Inasmuch, then, as neither ordination nor confirmation \\,\s at that time sought from the bishop at Rome, in a great portion of the world, in all the churches of the Greeks and Latins, it is clear tb.at the church did not at that time attribute such superiority and do- minion to the bishop at Rome. Such superiority and dominion are wholly and utterly impossible. For how could it be possible that one bishop should provide for all churches in the whole circle of Christianity, or that the cliurches, situated far from Rome, could have all their ministers ordained by one alone? For, it is indeed evident that the kingdom of Christ is ^^^^ - 896 APPF.xDix TO Tin; .smalcald articles. at Rome, that he should be the highest bishop, but he did not ac- cept it." XI. — Finally, how can the Pope have authority over the whole church according to divine right, since the church still possesses the right of election, and since it gradually became the custom for the Roman bishops to be confirmed by the emperors? Here certain passages are produced in opposition to us; as, Matt. 16, 18, 19: "Thou art Peter, and upon this rock I will build my church;" again, "I will give unto thee the keys;" again, "Feed my sheep," John 21, lo, 16, 17. But inasmuch as an account of this whole controveisy has already been given by our friends, both copious and accurate, we wish those MTitings to be consulted, and we shall at present mention briefly how these passages just mentioned aie properly to be understood. In all these passages Peter represents not only himself, but all the Apostles, and speaks not meiely for himself. This fact the texts clearly prove. For Christ asks not Peter alone, but says : " Whom say ye that I am?" Matt. 16, 1-5. And that which Christ here says to Peter alone, — namel}', "I will give unlo thee the keys," verse 19; again, " Whatsoevei- thou shalt hind," the real Antichrist. We see clearly what the errors of the Pope are, and how g'reat they are. The cruelty which he exercises against pious Christians, is also" well known.. And here stand the v\"ord and command of God, that we should avoid idolatry, f■^he doctrine, and cruelty. Therefore, every pious Christian has weighty, neccs,=:arv, and clear reasons- enough not to render obedience to the Pope. And these weighty reasons afford great eonsf)lation to all Christians, against all the re- proach and scandal which our adversaries heap upon us, asserting that we give offence and excite schisnTS and disunion. But those who hold with the Pope, and defend his doctrine and frilse worship, stain themselves with idolatry and blasphem'ous doc- trine, and load them.-elvcs with all the blood of pious Christians, whovii the P(tpo au ! his adherents persecute : and they also impair the OF THE BISHOPS. 103 honor of God and tlie salvation of tlie church, because fhey confirnt these errors a:id vices before all the world, to .the injury of all pos- terity. OF Tin: POV.iiPv AND JURISDICTION OF BISUOPS.. In our Confession and Apology, \ve have stated in general what i« necessary to be said in referenoe to ceclesiastital pow-er. For the Gos(>eI -eonifflands those who should regulate the chur<;h, to preach . the Gospel, to remit sins, and to administer the sacraments ; mu\ it, moreover., gives thein the authority to excommunicate those who Jive in the open commission of sin, and to absolve those who /ltsii;e .to amend their lives. Now, every one, even our adversaries, must confess that all who preside ov-er the church, have this command alike, whe; but in subsequent tune, the mode of ordination alone made the dis- tinction between bishops and pastors. For it was ,-aftenvai\'fe thus scribe in the name of Mr. John Brentius, as he has instructed iiie. 408 APPENDIX TO THE SMALCALD ARTICLES. Philip Melanchthon subscribed with his own hand. Anthony Corvinus subscribed with his own hand, for himself and for Adam of Fulda. John Schlaginhautfen subscribed with his own hand. Mr. George Heltus of Forcheim. Michael Coelius, minister at Mansfeld. Peter Geltner, minister of the church at Frankfort. Dionysius Melander subscribed. Paul Fagius of Argau. Wendal Faber, steward of Seburg in Mansfeld. Conrad Otinger of Pfortzheim, chaplain of Ulric, duke of Wir- temburg. Boniface Wolfort, minister of the church at Augsburg. John Aepin, superintendent of Hamburg, subscribed with his own hand. The same did John Amsterdam of Bremen. John Fontan, superintendent of lower Hesse, subscribed. I'rederic Myconius subscribed for himself and Justus Menius. Ambrose Blaurer. Again and again have I read the Confession and the Apology, submitted by the illustrious prince, elector of Saxony, and by other princes and estates of the Roman empire, to his Imperial Majesty at Augsburg. I have read also the Agreement on the Sacrament, composed at Wittemburg, with Dr. Bucer and others. I have read the articles by Dr. Martin Luther, our most venerable preceptor, written in the German language in the assembly at Smalcald, and a tract concerning the Papacy and the Power and Jurisdiction of Bish- ops. In my humble opinion, all these treatises accord with the sa- cred Scriptures and with the principles of the true and genuine cath- olic church. And though, amidst the great number of learned men now assembled at Smalcald, I acknowledge myself the least of all, yet because I am not allowed to await the adjournment of this as- sembly, I entreat you, most excellent Sir, Dr. John Bugenhagen, reverend father in Christ, to subscribe my name, should it be neces- sary, to all the works which I have mentioned above. For I testify by this my own handwriting, that I thus believe, profess, and shall ever teach through Jesus Christ our Lord. Done at Smalcald, Feb. 23, 1537. John Brentius, Minister of Halle. ENCHIRIDION, OK THE SMALLER CATECHISM OF DR. MARTIN LUTHER, Foa CURATES AND MINISTERS. n2 THE SMALLER CATECHISM. PREFACE OF DR. MARTIN LUTHER. Martin Luther to all the faithful and pious curates and ministers, grace, mercy, and peace, in Jesus Christ our Lord. The deplorable moral wretchedness which I recently witnessed, when I visited your parishes, has impelled mn to publish this Catechism, drawn up in a very simple and brief form. Eternal God ! what disti-ess did I be- hold ! — The people, especially those who live in the villages, and even cu- rates for the most part, possessing so little knowledge of the Christian doc- trine, that T even blush to tell it. And yet all are called by the sacred ■name of Christ, and enjoy the sacraments in common with us, while they lire not only totally ignorant of the Lord'*; Prayer, the Apostles' Creed, aud the Decalogue, l)ut cannot even repeat the words. Why need I hesitate to :fiay, that they difier in nothing at all from the brutes ; even now, while the Gospel is Avidely disseminated, and tiiey enjoy the greatest liberty of Christiauf; ? Ye bishops, upon whom heaven has enjoined that duty, what apology will ye make to Christ for this .' Ye are the men, to whom alone this de- cline of the Christian religion must be ascribed. Thus shamefully have ye permitted men to stray : — yours is the fault, ivho have oaever done one thing which it was your duty to do. I do not wish to invoke any evil ujXJii you. IJut is it not great impiety, — nay, the highest presumption, to preisa your traditions and a single element of the fSacrament so f iU' .' Utterly careicrts and iudifVerent are yoii, wiietlier those entrustcil to your splvitwdl .care and instruction, understand tlie Lord's Prayer, the Aj)o.stolic Cree/J« or the Decah)gue, or not ! AJus, alas, for you ! In the name «f God, thauo J beg aud euti'eat you all, curates and ministers, to discharge your duly seri- ousJy.: smd to watch over the pcoj)le whom lieaveu has commeudad to yoiix rfiare.. This ye will have acconj}>Ushed most successfully, when, in conjotwv tion with us, ye shall inculcate tJiis Catechism ujion uie jieople, and aspe- cially upon the young. If any of you are iJO illiterate as not to jxossess auij knowledge nl all of these mattea's, be not ashamed to read tJie form pre- scribed by us, word by word, before your hearers, in the following order; Firsl of all, the ministers will he careful not to pronounce the Deealogjic, or the Lord's 3'raycr. or the Ajxistolic Creed, or even the tacrameiitf:, cic- ^•asionaliy in one way and theu in anoiher, but to une coutiiuially the •.■LiiJc lions now iu one jjjaa- 412 THE SMALLER CATECHISM. ner, and then in another, untutored minds will easily become embarrassed, and all the labor which you have expended in teaching them, may be lost. The holy Fathers kept this in view, as they desired the form of the Dec- alogue, of the Creed, and of the Lord's Prayer, to remain in the church, couched in the same unalterable terms. It becomes us to imitate their pru- dent example ; and we must endeavor to deliver tliose instructions to the young and uneducated, without even changing a syllable ; how frequently soever you may teach the Catechism, let your method be always the same. Whatever mode, then, of teaching the Catechism, you may adopt, retain it uniformly, and never depart from it. But the case is different when you teach the Gospel in an assembly of learned men; — there you may exhibit your learning ; nor do I forbid you to vary your forms of expression among them, and occasionally in speaking, to assume the manner and gesture of the orator. But among the uneducated you must continually use the same forms, expressed in definite terms. And it ought to be your first exertion, to teach the Decalogue, the Creed, and the Lord's Prayer, word by word, in their naked and pure simplicity, so that the same expressions being fre- quently heard, your hearers themselves may learn to repeat them. Should there be any who despise religion so much as to refuse to learn these things, let them be advised that tiiey are denying Christ, and that they are any thing rather than Christians. They must not be admitted to the Sacrament of the Altar, nor to the duties of catechists, nor to the priv- ilege of being sponsors at infant baptism ; and if they wish to enjoy the right of Christian liberty, when it ha]>pens to suit their convenience, let the favor not be granted them, but let them rather be commended to the Pope and to those whom they call officials, even to Satan himself. It will be the duty of parents and heads of families, to refuse food to such men; and they will act commendably, if they declare to thege licentious men, that the prince will expel them from their country, and drive them into banish- ment. For although I agree that no one can or ought to be forced to believe, vet this menace ought in every instance to be pronounced, in order that "the people may know what is right, and also what is opposed to the right of those with whom they live and procure their subsistence. For it is de- sirable that each one, whether he truly believes, or is involved in the niists of doubt, should understand and observe the laws of the state, wbirb he wishes to have the privilege of enjoying. In the second place, — when the uneducated have learned to repeat the ^'ords of the Catechism, an explanation must afterwards l)e delivered, in prder that they may also understand it. And you can either employ the forms which you see here prescribed, or any other. But, as the Catechism itself should always be pronounced to the people in the same words, as I have already advised, so in the explanation of the Catechism, I could wish that the same method of instruction be continually followed, not changing r'ven a single syllable. And for this purpose you may take sufficient time ; for it is not necessary that the whole be delivered at once: but let a cer- tain system he pm-sued, and one part follow the other in proper order. When the people have learned accurately what the first commandment re- uqires, you may then pass on ro the second. In this manner Jet the pnEPACE. 413 whole he learned in regular Buocession : for otherwlae llio mind, hein^ burdened and confused with too great an abundance, can retain notliing at all. In the third place, — after you have finished this short explanation of the Catechism, you will enter the Larger Catechism, in order that your hearers may understand the whole more completely. Here you will illustrate the several commandments, the distinct parts of the Creed and of the Lord's Prayer, in their appropriate colors; you will enumerate the diflerent duties which they enjoin, the various results and advantages which arise from them, and likewise the dangers and the losses which Ave incur, if we fail to discharge them. These points you will find amply unfolded every where in the writings of pious men. You will most earnestly enforce those com- mandments which you perceive are more likely to he violated by the peo- ple of your parish. To give an example of this, — you will press the sev- enth commandment most especially upon merchants, and upon those who perform manual labor. With great jjrojjriety too, this commandment may be urgevhom he ail praise and glory forever, through Jesus Christ our Lord. Amen. 415 THE TEN COMMANDMENTS: AS THEY ARK MOST PLAINLY TO BK TAUGHT BY A KATUKK To HIS FAMILf , THE FIRST COMMANDMENT. Thou shalt have no other Gods. What does this imply ? Jlns. — That we should fear and love, and trustin God aboveall things. THE SECOND COMMANDMENT. Thou shalt not take the name of the Lord thy God in vain. What does this imply ? Ans. — That we should fear and love God, so as not to curse, swear, conjure, lie, or deceive by his name, but to call upon him in every time of need, to pray, praise, and give thanks. THE THIRD COMMANDMENT. Thou shalt sanctify the Sabbath-day. What does this iinply ? Ans. — That we should fear and love God, so as not to despise the preaching of the Gospel and his Word, but to regard it as holy, willingly to hear and learn it. THE FOURTH COMMANDMENT. Thou shalt honor thy father and thy mother. What does this imply ? Ans. — That we should fear and love God, so as not to despise, nor provoke our parents and superiors, but to give them honor, to serve, obey, love, and esteem them. THE FIFTH COMMANDMENT. Thou shalt not kill. What does this imply ? Ans. — That we should fear and love Goil, so as not to hurt, or afflict our neighbor in his bo(!y, or do him any harm, but to help and further him when he is in bodily need and danger. THE SIXTH COMMANDMENT. Thou shalt not commit adultery. What does this imply ? Ans. — That we should fear and love God, so that we may live chastely and modestly in words and actions ; and that each should love and honor his spouse. 416 THE SMALLER CATECHISM. THE SEVENTH COMMANDMENT. Thou shalt not steal. What does this imply ? ji7is. — That we should fear and love God, so as not to rob our neighbor of his money or possessions, nor acquire the same by spu- rious merchandise, or by fraudulent traffic, but to assist him in im- proving his condition and protecting his property. THE EIGHTH COMMANDMENT. Thou shalt not bear false witness against thy neighbor. What does this imply ? Ans. — That we should fear and love God, so as not deceitfully to belie, betray, or backbite our neighbor, nor raise an evil report against him, but to excuse and speak Avell of him, and interpret every thing for the best. THE NINTH COMMANDMENT. Thou shalt not covet thy neighbor's house. Wliat does this imply ? Jins. — That we should fear and love God, so as not to attempt by any stratagem to obtain our neighbor's inheritance or home, nor ac- quire the same under the pretext of justice, but to be subservient in preserving them in his possession. THE TENTH COMMANDMENT. Thou shalt not covet thy neighbor's wife, nor his man-servant, nor his maid-servant, nor his ox, nor his ass, nor any thing that is thy neighbor's. What docs this imply ? Jlns. — That we should fear and love God, so as not to alienate our neighbor's wife, nor his domestics, nor his cattle, but to cause them to remain and do their duty. What does God declare concerning all these commandments ? Jins. — He says thus : — I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me ; and shewing mercy unto thousands of them that love me, and keep my commandments. What does this imply ? Ans. — That God threatens to punish every one who transgresses these commandments. We should therefore fear his wrath, and not sin against them. But he promises grace and all blessings to all such as keep them. We ought therefore also to love him, and trust in him, and cheerfully obey his commandments. 417 THE CREED: AS IT is MOST PLAIM.r TO BE TAUGHT BY A KATHKK TO HIK lAMlLT. Of what does the first article treat ? Ans, — Of Creation. Hov) is it expressed ? .ins. — I believe in God the Father, Ahiiighty Maker of heaven and earth. What docs this imply ? Ans. — I believe that God created me, together with every other creature ; that he has given and still preserves for me my body and soul, eyes and ears, and all the other members, reason and all the senses; moreover that he has given me raiment and shoes, meat and drink, house and residence, a spouse and children, lands, cattle, anct every other possession; that he amply and daily provides me with all the necessaries of this life for the support of the body ; that he protects me against all dangers, and keeps me from all evil. AH this he does without any of my own merit or worthiness, through pure fatherly, divine gooiiness and uiercy. For all this I am under obligation to thank and praise, to serve and obey him. This is most certainly true. Of what does the sccoud article treat ? Ans. — Of Redemption. How is it expressed ? Ans. — And in Jesus Christ, his only Son, our Lord, who was con- ceived by the Holy Ghost, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, died, and was buried. He descended into hell; on the third day he rose again from the dead; he ascended into heaven, and sifs at (he right haitd of God, the Father Almighty, from thence he shall come to judge the quick and the dead. What does this imp!}/ ? Ans. — I believe that Jesus Christ, true God, begotten of the Father from all eternity, and also true man, born of the Virgin Ma- ry, is my Lord : that he has redeemed me a wretched, lost, and con- , demned l)eing; thatjie^hasjclivercd me from all siii, from death and the power of tiie devil, not with gold, or silver, but with his holy, precious Idood, ajid by his innrrent sufferings and death; so that I /.y 418 THE SMALLER CATECHISM. might be his own, and live subject to him in his kingdom, and serve him in everlasting righteousness, innocence and felicity ; even as he is risen from the dead, lives and reigns for ever. This is most cer- tainly true. Of what does the third article treat 7 Ans.- — Of Sanctification. Hoio is it expressed ? Ans. — 1 believe in the Holy Ghost, in a holy Christian church, the communion of saints, the forgiveness of sins, the resurrection of the body, ami life everlasting. Amen. What does this imply ? Ans. — I believe, that I cannot by my own reason or strength be- lieve in, or come to Jesus Christ my Lord ; but that the Holy Ghost has calletl me by the Gospel, enlightened me through his gifts, sancti- fied and preserved me in the true faith, even as he calls, assembles^ and sanctifies the whole Christian church on earth,- and preserves it in Christ in the only trire faith, — in which church he daily and abun- dantly pardons all my sins, and the sins of all believers ; and that he shall on the last day raise me and all the dead, and give unto me, together with all believers in Christ Jesus, everlasting life^ This is most certainly true. THE LORD'S PRAYER: AS IT IS MOST PLAINLY TO BE TAUGHT BY A FATHER TO' HIS FAMlLr. How is the preface expressed ? Ans. — Our Father who art in heaven. What does this imply ? Ans. — That God thereby intends to incite us to beheTe that he is truly our father, and that we are truly his children ; so that we may cheerfully and with all confidence entreat him as bving children do' their beloved father. THE FIRST PETITION. Hallowed be thy name. What does this imply ? Ans. — That although God^s name is holy in itself, nevertheless ■we pray in this petition that it may be sanctified by us also. OF THE lord's PRAYER. How does this come to pass ? Jlns. — WhcD the Word of God is purely and correctly taught, and we as the children of God according thereto lead holy lives. In doing this may our heavenly Father assist us! But whosoever teaches an(I lives otherwise than the Word of God teaches, profanes the name of God among us. Against which, mayest thou our iiea- venly Father^ defend us ! THE SECOND PETITION. Thy kingdom come. What does this imply? Ans. — That although the kingdom of God indeed comes without our prayer, nevertheless we pray in this petition that it may also come to us. How does this come to pass ? Ans. — When our heavenly Father grant« us his Holy Spirit, so tihat we through his grace believe his blessed Word, and iiiui a godly life in time and eternity. THE THIRD PETITION. Thy will be done on earth as it is in heaven. What does this imply ? Ans. — That although the good and gracious will of God indeed is done without our prayer, nevertheless me. praj in this petition that it may ako be done by us. How does this come to pass ? Ans. — When God frustrates all wicked -counsels and desgns, which prevent the sanctification of his name and the coming of fais kingdom, — such as those of the devil, of the world, and of our o^a ilesh ; and when he strengthens and preserves us firmly in his Word, and in the faith unto the end. This is his good and gracious wilL THE FOURTH PETITION. Crive US this day our daily bread. What does this imply ? Ans. — That God indeed gives daily bread without oiir prayet, even unto all the wicked ; but we pray in this petition that lie woull make tis sensible of his goodness, so that we may receive our daily bread with thanksgiving. What is meant by daily bread ? Ans. — Whatever pertains to the sup^wrt and the necessities of this life; such as meat and drink, raiment and isboes, bouse, nesH 420 THK SMALLER CATECniS:M, ilence, and lands; cattle, money, and goods; a piouvS spouse, pious children and servants ; pious and faithful rulers, a good government; good seasons, peace and health ; tliscipline and honor ; good friends, faithful neighbors, and the like blessings. THE FIFTH PETITION. And forgive us our trespasses, as we forgive those who trespass against us. What does this imply ? Ans. — That we pray in this petition that our heavenly Father would not remember our sins, nor for the sake of the same deny our petitions, (as we are not worthy nor deserving of the things for which we pray,) but that he would give us those things through mercy ; for we sin much daily, and desei've nothing but punishment. We also promise again heartily to forgive those^ and freely to do them good, who sjn against us. THE SIXTH PETITION. And lead us not into temptation. What does this imply ? Ans. — That although God tempts no one to sin, yet we pray in this petition that he would preserve us ; so that the devil, the world, and our own flesh, may not beguile nor seduce us into unbelief and eaccable life in all godliness and honesty. For this is good and acceptable in the sight of God our Savior, 1 Tim. 2, 1-3- Put them in mind to be subject to principalities and poweis. Tit. 3, 1. Submit yourselves to every ordinance of man for the Lord's sake : whether it be to the king, as supreme : or unto governors, as unto them that are sent by him for the punishment of evil-doers, and for the praise of lljeni that do welL 1 Pet. 2, 13, 14. OF HUSBANDS- Husbands, dwell with your wives according to knowledge, giving honor unto the wife, as unto the weaker vessel, and as being heirs together of the grace of life; that your prayers be not hindered. 1 Pet. 3, 7. And be not bitter against them. Col. 3, 19. OF WIVES. Wives, submit yourselves unto your own husbands, as unto the Lord. Eph. o, 22. Even as Sarah obeyed Abraham, calling hin\ lord, whose daughters ye are, as long as ye do well, and are not afraid with any amazement. 1 Pet. 3, 6. OF PARENTS^ Fathers, provoke not your children to wrath ; but bring them up in the nurture and admonition of the Lord. Eph. 6, 4. Col. 3,21, OF CHILDREN, Children, obey your parents in the Lord : for this is right. Honor thy father and mother, — which is the first commandment with prom- ise ; that it may be well with thee, and thou mayest live long on the earth. Eph. 6, 1-3, • This paragraph does not appear in the edition of loSO, but it is contained ip the Leipsic edition of 1790, and it is rptainod hf»re bpcaiise it always folloiv* ifi the detached Catpchisnx- — Trans, 428 THK SMALLER C'ATKCHISM, OF SERVANTS AND HIRELINGS. Servants, be obedient to them that are your masters, according to the flesh, with fear and trembling, in singleness of your heart, as unto Christ ; not with eye-service, as men-pleasers ; but as the ser^ vants of Christ doing the will of God from the heart ; wnth good will doing service, as to the Lord, and not to men, knowing that what- soever good things any man doeth, the same shall he receive of the Lord, whether he he hotul or free. Eph. 6, 5-8. OF MASTERS AND MISTRESSES. And, ye masters, do the same things unto them, forbearing threat-^ eningc knowing that your Master also is in heaven ; neither is there respect of persons with him. Eph. 6, 9. OF COMMON YOUTH, Ye younger, submit yourselves unto the elder : and be clothed with humility : for God resisteth the proud, and giveth grace to the humble. Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time. 1 Pet. 5, 5, 6. OF W'IDOWS. Now she that is a widow indeed, and desolate, trusteth in God, and continueth in supplications and prayers night and day. But she that Uveth in pleasure is dead while she liveth. 1 Tim. 5, 5, 6. GENERAi^ DUTIES. Thou shalt love thy neighbor as thyself, all other commandments are briefly comprehended in this. Rom. 13, 9. And continue in- stant in prayer for all men. 1 Tim, 2, 1. Let each one learn his lesson well. And peace and order in his house shall dwell. Note. — Here, forms of" marriage and of baptism are inserted in the Leipsic edi- tion of 1790, from which we translate; but as they do not appear in the original edition of 1580, and in some others, and since they are mere forvix, we deejjn \l ^inpecpssary to present them in our translation, — Trans, THE LARGER CATECHISM OF PR. MARTIN LUTHER. THE LARGER (ATECHISMf. A PREFACE Pious, useful, and necessary; and a serious and faltliful exhortation of Dr. Martin Luther, addressed to all the devout, especially to Pastors and Preachers, urging them to exercise themselves and others assiduously every day in the Catechism, as a synopsis and comprehending epitome of the whole sacred Scripture, faith- fully and continually proclaiming it to the church. We have abundant reasons not only earnestly to nrjje the use of the Catechism in our discourses, but to entreat and implore others to do the same; especially when we see many preachers and curates exceedingly negligent, scorning both their own duty and the very doctrine itself. This chieily arises from the fact, that some of them conceive themselves too learned and wise for such a duty, and some, regarding nothing in the world preferable to the enjoyment of ease and carnal indulgence of the appetite, experience no other feelings in relation to this matter, than if they were appointed curates and j)reaehers solely for the gratification of their appe- tite. It is not convenient for them to discharge any other engagements, than to waste and devour every thing while they are living, as they were once accustomed to do under the Pajjacy. And although they are at this time abundantly provided with all things necessary to be taught and jireiiched, by the publication of so many excellent books, in which all these subjects are plainly elucidated, and though they now really possess what they were formerly accustomed to call, " Sermons made for ready use, — sleep on preaciier," yet some are so indolent or so perverse as not to think these volumes worth purchasing, and if they j)Ossess then), they are unwil- ling to look into them and to read. Merciful God ! what a pernicious and detestable class of men is this, abandoned to voracity and excess, whom yon would more wisely set over brutes, than the souls of the faithful ! Indeed it were to be wished, that, desisting from the useless and weari- some mutterings of canonic prai/crs, as they are called, they would, instead of these, turn over in the morning, at noon, and in the evening, some pages at least either in the ("atechism or in the Prayers, or in the New Testa- ment, or at all events would draw something else from the Sacred Books, and would repeat over the Lord's Prayer to God the Father, for their own s;ike and that of their fl(»ck. J^et them at least show some gratitude to the (Jospel. by which tliey have been relieved from so many evils and burdens, and let them blush with shame, not to learn any thing else from the Gos- j)el, but the indolent. j)eiiiii lous. and detestable indulgence of the llesh, which is the chariuteristic of the brutes. For as people in general are too coldly disposed towards the Gospel, and even with our utmost exertions, we are able to produce little or no etfect, how much less success must we expect, it we now l>egin to be indolent anil careless, as we were under the Papacy? 433 tHE LARGER CATECHISM. To these evils must be added that dangerous and destructive idea of se-» curity and contentment, whicli has for a long tijne been silently stealing upon the minds of many, and which has so infected them, that they declare with a solemn oath, that nothing in the world is easier than learning the Catechism, — so easy indeed, that with a single reading, they can accu- rately repeat the whole. Then immediately, as if arrived at the highest proficiency and thoroughly instructed, they throw away the book into some corner, and they are ashamed to take it in their han«{g again. Yea, what is still more to be deplored, some even among the nobility, are found at this day to have a spirit so depraved as to affirm that neither the curates nor preachers are any longer necessary, but that the books of themselves are sufficient, from which aijy one may learn these doctrines, without the aid of an authori/cd teacher. Hence they suffer the parishes themselves to fall to ruiu and lie entirely waste, and permit their clergy almost to per- ish with hunger. This is conduct becoming our vulgar (Jermans. for such people do we Germans possess*, and such are we compelled to tolerate. But I, if indeed i may ppeak of myself, am also a doctor and a preacher, endowed, as I l)plieve, with no less learning as well as experience than those who presume so much on their abilities, and who have attained so high a state of confidence ; yet by no mean* am I ashamed to imitate the young, butjust as those whom we teach the Catechism, so do 1,^ — early in the morning, or whenever I get a moment of leisure, ^jrivately recite word l)y Avord, the Lord's Prayer, the Ten Commandments, the Articles of Faith, the Psalms, or something of the kind. And though I have leisure every day for these lessons and studies, yet not even in this way am 1 able to reacli the point which I am seeking, or to attain the proficiency which I desire. So it happens, that I necessarily have to profess myself a boy and a stu- dent of the Catechism at this day, — and I profess it willingly. Kut these delicate, fastidious folks attain so much at a single lesson, that they leave all doctors every where behind them; they know all things; they have no further need of doctrine or of precept. Yes» indeed, by this very conduct, they furnish the most conclusive evidence, that they have no concern what- ever either for their own duty, or the salvation of their people, but that they equally despise both God and his Word. And though they have now causech the most terrible distress, they are not in dread of some ultimatP catastrophe, but rather of the necessity which they are under of becominj^ students again, anposition ; — let us grant that they do remeadter and undersl;ind every |>rinciple to the utmost perfec tion, — a tiling which it is imjutssibie to attain in this life, — yet we UiUst never forget the endless applications and l;en!'fits resulting freni a daily PKLKAC*:. 438 perusal of these same principles, and from daily exercise in meditating and discoursing upon them. No doubt the Holy Spirit may attend this peru- sal, this discourse, and meditation, excite new emotions and supply new light, cause us to feel more and more every day the influence of this doc- trine, and bless our laiiors with more valuable results, — as Christ himself has promised in Matthew 16, '20, when he says, '■ Where two or three are gathered together in my name, there am 1 in the midst of them." Besides there is nothing more effectual against Satan, against the flesh, and all unholy thoughts, than to study the Word of God with diligence, to form our discourses and meditations upon it ; for the first Psalm declares those to be happy who meditate day and night upon the law of God. Nor can you entertain a hope of finding any charm more potent, any fra- grance more resistless, against evil spirits, than to study with deep applica- tion the \V'ord and the Commandments of God, to mingle them in your familiar conversations, to sing them and to njeditate upon them. For these commandments are indeed that consccrat'jd water, that true sign by which Satan is put to flight, — which he most cautiously shuns. And were no other advantage to be gained by this practice, than a lib- eration from Satan and wicked thoughts, certainly this consideration alone ought to be a sutticient inducement for you to read, to meditate, to study, and to learn willingly this portion of the doctrine. For Satan is not able to endure or to hear the Word of (rod. That word, indeed, is not like the fabulous tales of the nursery, or the songs oi lyrio poets, but it is, as Paul says, Kom. 1, 10, "The power of God unto salvation to everyone that believeth." And that very poAver of God which distresses and subdues Satan most efl'ectualiy, reanimates and inspirits us beyond measure. But what need is there of many words ? Were 1 to enumerate all the advan- tages and beneficial results which fl.v.v from the Word of God, both my paper and my time would fail me. People generally call Satan the antlior of a thousand arts, — so great and complicated is his power. But by what name shall we honor that prayer of the Lord, which not only possesses sarious and complicated power, but even subdues and reduces to nought that verj' author of a thousand arts with all his power and ingenuity? Doubtless, you will say, we should call it the author not of a tiiuiisand arts, but of many myriads. If then indeed, we esteem so lowly this i)o\ver so invincible, this utility so extensive, these influences so vast, this application so unlimited, — we, who desire to he con- sidered curates and preachers. — we especially should not only be denied the food of life, but we should be chased by the very dogs; especially since we need all these no less than our daily bread, and indeed must have them against the daily and unremitted designs and temptations of that author of a thousand arts. Sh'.udd these considerations not be suflicient to excite our minds to a diligent study of the Catechism, still the command of God alone ought to compel us. lor Ave (ind in the sixth chvipter of Deuteronomj', that we must ne\er cease meditating upon these commandments, Aviiile sitting, or standing, or walkin;;, or lying down, or rising up. Wo should hold them l>effire our eyes as a si;i!i, and c;irry thorn in our bands. Without a doubt, Ci'iul iiiiposf'f! tluN Fc\.'i(' i.i ii!K'!if)ii '.\ith a wise dcf^igii. lit' well forPiMiw 434 THE LARGER CATECHISM. what dangers and necessitios Avould attend us; with what detennination and obstinate pertinacitj' evil spirits would stand every moment in array for our everlasting destruction : and in opposition to this, our benevolent Father in heaven witched to furnish us with strong and invincible armor, by which we )night be able to repel the fiery darts, the secret and dangerous attempts of these enemies. But O foolish and insensible men that we are ! — though we must have intercourse among these enemies, these de- mons,— though we must live among them, we scorn our own defences ; — heavy with stupor and drowsiness, we cannot endure to look to these de- fences or to remember them. And while these plethoric and presumptuous saints really sconi the Cate- chism, rnid esteem it far too contemptible to be read and studied every day. what else, 1 ask, do they do but consider themselves far more learned than God himself, than all the angels, the Patriarchs, the Apostles, and all Chris- tians ? For since God is not ashamed to teach these doctrines daily, — the very best that he has to teach, — and since he frequently repeats and incul- cates them over again, — never adding any thing new or inconsistent with them ; — I say further, since all the saints knew nothing either better or more useful to learn, and were never able to study them too profoundly, are we not most eminent and accomplished men indeed, who, having read or heard this doctrine once, are fully persuaded that we know it all ; nor is there any further necessity for us to read, as we are able to learn in one hour, what God himself has not been able to exhaust in teaching, though he has been teaching it from the creation of the world to the present time ? which all the Prophets and all holy men have been ever engaged in studying, and yet of which they remain students perpetually, and necessa- rily must ever so remain. For it is certainly true and indisputable, that whoever has thoroughly ex- amined and studied the Ten Commandments, understands the whole Scripture, and is able, on trying occasions and emergencies, to excel in wisdom, counsel, and consolation, to investigate and decide civil as well n» ecclesiastical disputes. He is the proper judge of all tenets, sects, and gpirits, of justice and equity, and whatever can be in the world. And Avhat else, I demand, does the whole book of Psalms contain, than mere reflec- tions and exercises upon the first commandment ! Indeed I am persuaded ihat those voracious and haughty spirits, ignorant of this truth, do not un- derstand a single Psalm, much less indeed the whole Scripture. Yet these same men despise the Catechism, which is, as it were, a compendium of the whole Scripture. Accordingly, now again I entreat and imidnre all Christians, especially curates and j)reachers, not to fancy themselves Doctors too soon, and cher- ish the fallacy that they know every thing. For as with false weights and measures, so it happens with vain opinions, when they are brought under strict examination. But let them rather cultivate these studies daily, and impart these principles v.ith diligence, l^et them, besides, with due care and circumspection, defend themselves against the delusive idea of talse se- curity and presumption ; let them strive most earnestly to devote their whole time to reading, learning, reflecting, meditating, and teaching, and let them not cease until lliev Iiave really discovered and hiive become thoroughly PREFACE. 435 convmced, that tliey have shiin Satan by superior knowledge, and have be- come more learned than God and all his angels. If they will employ this industry and application, I solemnly promise them, and they themselves will experience, the most gratifying results. God will cause them to be- come most excellent n)en ; and they will even cixifess that the more they review and repeat the doctrine of the Catechism, the less ihe-y understand it; but^hat they lind it necessary to study it continually. Then it will be- gin to please and delight them, like men perishing with hunger and thirst, though now, from too much satiety and j)ride, they cannot even bear tli«i odor. To this e-2id, may (iod ^raut abundant grace. Amen. SHORT PREFACE OF DR. MARTIN LUTHER. We have prepared this little w orU. with no other view than to adapt it to the instruction of the young and illiterate. Hence among the ancients iu the Greek language, it was called Catechism, a word which signifies jk^ venile instruction. This book necessarily should be perspicuous and plain to all Christians, so that if any one should not have a knowledge of it, he might justly not be considered in the jtiuraber of Christians, nor admitted as a recipient of the Sacraments. Just as any artist, who does not well understand the rules and principles of his professioii, is properly reprehen- sible, and enjoys no favor among men. Accordingly, the articles relating to the Catechism or juvenile instructor, must be inculcated upon the young Avith the greatest diligence, and their industry must be exercised upon these articles in no small degree. Hence the duty of a faithful and vigilant father requires, that every seventh day, he hold a careful examination of his children and family, at least once, and accurately inquire what they know or have learned about thetse matters, compelling them with proper seriousness and severity, to learn llieir Cate- chism. For I well remember, and we see it iu our daily experience, that there Jiave been men so slow and dull of intellect, in w horn, even when they had advanced to an old age, no knowledge at all of this subject was found ; nor do they manifest any at this day, although they are recipients with ua of the sacraments, and share in all the ceremonies v, inch have been insti- tuted among Christians. Yet, while those who claim the use of the sacra- ments, ought to know more, they ought not fe be endowed with less knowl- edge of Christian duties, than boys or young students. Hut we. for the purpose of instructing the cummon peojjle, shall be content with these three parts, — which have remained in the church through a succession of ages, though very little has been properly and candidly delivered to the people, — until the old as well as the young, and whoever wishes to be a Christian, shall have been well fr lincii anrl exer<'ised in tbcni. These divisions axe iliose wliich iidluw : 436 THE LARGER CATECHISM, I. THE TEN COMMANDMENTS OF OOn, 1. Thou shalt have iio other gods before me. 2. Thou shalt not take the name of God in vaiu. 3. Thou shalt sanctif}' the Sahhatii-day. 4. Thou shalt honor thy father and thy mother, 5. Thou shalt not kill. 6. Thou shal^ not commit adultery, 7. Thou shalt not steal. 8. Thou shalt not bear false witness against thy neighbor. 0. Thou shalt not covet thy neighbor's house. 10. Thou shalt not covet thy neighbor's wife, nor his man-servant, nor bis maid-servant, nor his ox, nor his ass, nor any thing that is thy neighbor's, II. — -THE .CHIEF ARTICLES OF THF, CRKKl). 1. I believe in God the Father, Almighty Pvlaker of heaven and earth. 2. And in Jesus Christ, his only Son, our Lord, who was conceived by the Holy Ghost, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, died, and was buried. He descended into hell ; on the third day he rose again from the dead ; he ascended into heaven, and sits at the right hand of God, the Father Almighty, from thence he shall come to judge the quick and the dead. 3. I believe in the Holy Ghost, in a holy Christian church, the commu- nion of saints, the forgiveness of sins, the resurrection of the body, and lif© everlasting. Amen. III.— THE lord's JPRAYER. OR PRAYER WHICH CHRIST TAUGHT. 1.. Our Father w ho art in heaven, hallowed be thy nanie. 2. Thy kingdom come. 3. Thy will be done on earth as it is in heaven. 4. Give us this day our daily bread. b. And forgive us our trespasses, as we forgive those who trespass against us. 6. And lead us not into temptatioM, 7. But deliver us from evil. Amen. These are the most necessary articles, wiiich we should, iu the first place, iearn to repeat word by word ; and children should be accustomed, daily, on rising up in the morning, on proceeding to table, and on retiring at ;iight, to recite them ; nor should they be permitted to eat or to drink, unless they have previously rehearsed these articles. A similar method every father /)f a family should observe with his domestics, male and female, namely, not in retain them with him, if they do not know, or are unwilling to learn these »jrir;icipleR. For such rudeness, incivility, and ignorance, can by no means PREFACE. 437 be tolerated in nuy persou, n'nicc all that the Scriptures contain, is briefly, plainly, and most simply embraced in these three parts. The beloved Fathers or Apostles, (or whoever they may have been,) have thus also comprised in a summary what the Christian doctrine, life, profession, and wisdom, are, of what they speak and treat, and which they practice, Now, when these three articles are comprehended, it is also necessary for us to be able to rehearse and understand sometliing concerning our sacra- ments which Christ himself has instituted, — namely, baptism, and the sa- cred body and blood of Christ, — those texts, for instance, with which jMat- thew and Blark conclude their gospels, and which Christ gave as iiis last instructions to his disciples, and then sent the-u forth : OK BAPTISM. " Go ye, therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost." " He that bejieveth and is baptized shall he saved ; but he that believeth not shall be damned." This much is sufficient for the unlearned to know from the Scripture, concerning baptism : and the like concerning the other sacrament, with a few simple words, as for e\amplc the declaration of Paul ; OF TKIC LOHD'S SL-PPSR. " The Lord Jesus the same night in which he was betrayed took bread : and when he had given thanks, he brake it, and said. Take, eat : this is my body, which is broken for you: this do in rememornnce of me." "After the same manner also he took the cup, when he had supped, saying. This cup is the Xew Testament in my blood : this do ye, as oft an ye drink it, in remembrance of me." Thus, then, we would have in all, five parts, comprehending the whole 1 Christian doctrine, v,hich we should continually urge, and require it to be ) rehearsed word by word. For it cannot be expected, that young people learn and retain in their memory merely from preaching. Now, when these parts are properly understood, certain psalms or hymns adapted to this purpose, may also be proposed as an extension and confirmation of , them; in this way introducing the young into the Scriptures, and daily ad-/ vancing thein. A mere conception and rehearsal of the words alone, should, however, not be considered sufficient; but let the yoiiug attend preacliing also, csjio- cially at the time designed for exercise in the Catechism, in order that they may hear it explained, and learn to understand Avhat each part comprehends in itself, so that they may be able to repeat it, as they have heard it, and give an accurate and correct answer, when interrogated ; so that preacliing be not vain and ineffectual. For this purpose we are diligent in lecturing frequently on the Catechism, in order tiiat the young may be influenced by It; not in a manner lofty or learned, but very brief and simple, so that they run easily perceive it and retain it in their memories. We shall, therefore, •now take up in regular order the divisions just mentioned, and endeavor jto treat of them in the dearest manner, so far as it is nece.ssarv. 438 THE LARGER CATECHISM. PART I . ,? OF THE TEN COMMANDMENTS. [/ '^-"^ '^.mmJ THE flRST COMMANDMENT. Thou shalt have no other gods before 7ne. That is, you should regard me alone as your God. What does this signify, and how should it he understood? What is it to have Si god, or what is God ? Answer : — A god signifies a being to •whom we should look for all good, and to whom we should have recourse in every necessity ; so that, to have a god, is nothing else t)ut to rely on and to believe in him cordially ; as I have frequently asserted, that it depends on the confidence of the heart alone whether we have the true God or an idol. If, then, your faith and confidence are right, your god is also right: and again, if your confidence is false and incorrect, your god is likewise untrue; for these two be- long together, faith and God. Upon whatever, then, I say, you idepend and have your heart fixed, that is properly your god. Wherefore, the meaning of this commandment is, that it requires (of the heart true faith and confidence, which approaches to and de- j)ends alone upon the true and the only God. And it would indicate as much as this; Be careful, and alknv me alone to be your God, and do not seek after any other; that is, look unto me for whatever good is wanting with you, and seek it from me, and if you suffer want and misfortune, come and depend on me, I, / will give you sufficient, and relieve you of every need, only let your heart cleave to or rest on no other. This I must explain by ordinary examples, in order that it may be understood &nd observed. Many believe they have God with all abundance, when they possess money and goods, on which they rely with so much pride and. confidence, as to have no regard for any one €lse. Behold ! these also have their god, which is called Mammon, — an idol the most extensiv-ely adored on earth, — gold and property, — upon which they have fixed all their affections. Whoever possesses treasures of gold and of wealth, feels secure, full of joy, and free from alarm, as if in the midst of Paradise. Whoev^er, on the other hand, possesses no wealth, trembles with doubt and fear, as if he had no idea of a God. For we shall find but few, who are not dishear- OF THK FIRST COMMANDMENT. 439 tenet], ami do not mourn or complain, when they have not Mam- mon, to which nature cleaves and adheres through life. In like manner, he Avho relies and presumes on his great in- genuity, erudition, power, influence, dignity, and friends, has a god also, but not the true and only God. You can always perceive without difficulty, how confident, secure, and haughty we are who enjoy such advantages, and how desperate and abject we are, when we do not possess these, or when they are withdrawn from us. I therefore say again, that the true interpretation of this expression, to have a god, is to have something upon which the heart wholly depends. Consider, again, what follies we have hitherto pursued, and what we have done through blindness under the Papacy. When any one had pain in his teeth, he had recourse to, and adored St, Apollonia; if he was fearful that his property would be consumed by fire, he sought the assistance of St. Laurence ; if he was in fear of pestilence, he paid his vows to St. Sebastian or Rochio, and similar abomina- tions besides, without number, were practised, in which each one chose his own saints, invoking and imploring them for aid in time of need. To this class those also belong, who exceed every limit in these things, forming an alliance with Satan, in order that he may give them a sufficiency of money, or aid them in intrigue, or protect their stock, or restore their lost property, &c., as magicians and ne- cromancers ; for all these place their hearts and confidence elsewhere, rather than upon the true God, neither do they expect or seek any good from him. In this manner, then, you easily understand what and how much tills comip.andment requires, namely, the whole heart of man, and entire confidence upon God alone and no other. For you will be at no loss to judge, that to have God, is not an ability to seize or grasp liim with your hands, or to enclose him in a purse, or to secure him in a chest : but this is apprehending him, when the heart embraces him and cleaves to him. To cleave unto him with the heart, how- ever, is nothing else, but to depend upon him wholly. For this reason he desires to divert us from all external things, and to draw us unto himself, because he is the only eternal good. As if he should say : all that you have hitherto sought from the saints, and for which you have defH^nded upon Mammon, or upon some other source, expect of me, and eslct m me as him who will assist you, and bless you abundantly with all good. From this, thcii, vou can form an idea of what the true honor a;i.l worship of (Jo I ar;-, wjiich are acceptable to him, and which he 440 THE LARGER CATECHISM. also commands under the penalty of eternal wrath ; namely, that the heart should have no consolation and confidence but in him, and should not permit itself to be torn away from him, hazarding; and encountering all that is upon earth for him. On the other hand, you can easily perceive and judge how the world practise idolatry and mere false services to God ; for there never has been a nation so pro- fligate, as not to have established and observed some kind of worship ; for all have assigned unto themselves a certain god to be reverenced, unto whom they looked for blessings, assistance, and consolation. As for example, the heathen, who placed their hope on power and dominion, elevated their Jupiter as Supreme God; others, who sought after riches, voluptuousness, prosperity, and success, venerated Her- cules, Mercury, Venus, or others. Pregnant females, claimed Di- ana or Lucina for protection. And thus, to whatever each one's heart inclines he makes it a god ; so that, properly, even according to the view of all heathen, to have a god, is to trust and believe. But the defect exists in this, that their confidence is false and incor- rect ; for it is not based on the only true God, without whom there is really no god, either in heaven or on earth. Wherefore, the heathen really constitute an idol out of their own fantasies and dreams which they form concerning God, and rely on a mere nonenity. This is plainly the case with all idolatry. For it does not consist merely in the erection and adoration of an image ; but especially, does it consist in the heart which is intent on something else, seeking help and consolation from creatures, saints or demons, and not embracing God, nor regarding him as merciful as he really is; much less believing that the good which it receives, proceeds from him. There is, moreover, another species- of false service to God and of extreme idolatry, which we have hithei-to exercised, and which still prevails in the world, and upon v/hich all ecclesiastical orders are based, which refers to the conscience alone. It is seeking assistance, comfort, and salvation in our own self-devised works, presuming to wrest heaven fi-om God, and estimating the number of institutions we have founded, how often we have fiisted, held masses, &c.; which relies on and glories in these things, as if it would receive nothing from him as a favor, but desires to acquire or superabundantly to merit it of itself, precisely as if God must be at our service, and our debtor, but we his creditors. What else is this, but constituting out of God a useless representation, yes, an idol, [Poino?ia, .'Jpfelgotf,') and regarding and elevating one's self as God ? But this is rather too subtile to be compre)ien position to this apparent contradiction, and know that they do not lie or deceive, but that they must be verified. Reflect for yourself, or make inquiry, and tell me, what have those ultimately accomplished, who have devoted their whole care and at- tention 1o the accumulation of great wealth and possessions? And you will find, that they have lost labor and toil, or, even if they ac^ cumulated great treasures, they decayed and went to dust, so that ihey th<'msrlves never rnjn\pd their possessions^ nor did tJbeir wealth 444 THE LARGER CATECHISM. descend even to the third generation. You will find examples enough in all history and in the experience of aged persons, to this effect; only observe them, and turn your attention to them. Saul was an illustrious king, chosen of God, and a pious man ; but when he was established on his throne, and permitted his heart to decline from God, depending on his crown and power, he lost all his autho- rity and possessions, with al! that he had, even so that none of his chikh'en survived. Again, David was a poor man, so persecuted and despised, that his life was nowhere secure ; yet he was to be preferred to Saul, and become king ; for these words had to continue and be verified, since God cannot lie or deceive. Do not then allow the devil and the world to deceive you with the outward appearance, which truly endures for a time, but ultimately vanishes. Let us, therefore, carefully study the first commandment, so that we may see that God will not suffer any presumption or reliance on any thing else, and that he requires nothing more of us than a cor- dial confidence of all good from himself, in order that w^e may pro- ceed judiciously and correctly, and use all the blessings which he confers, not otherwise than a mechanic uses his tools or materials in his vocation, and afterwards places them away; or, than a traveller enjoys an inn, nourishment, and a couch ; only for temporal necessa- ries,— each one in his condition according to the order of God, not permitting any thing to become his lord or idol. This is sufficient concerning the first commandment, which it was necessary for us to explain at length, since upon it the sum and source of ail piety turn, because, as we have already said, if the heart is reconciled with God, and this commandment is observed, all the others follow properly. THE SECOND COMMANDMENT. Thou shalf not take the name of God in vain. Precisely as the first commandment instructs our hearts and in- culcates fiiith, so this commandment conducts us, and directs our lips and tongues towards God. For the first, which proceeds from the heart and exhibits itself, is language. Now, as I have given in- struction above how to answer, what it is to have a God : so you raust likewise learn to comprehend in a simple manner the meaning of this and all commandments, and to recite them. When it is ask- ed : — How do you understand the second commandment, or what is meant by a vain use or misapplication of God's name? Answer in the. most brief manner thus; — This is misusing the name of God, OF THE SECOND COMMANDMENT. 445 when any one mentions God the Lord, in whatever manner it may occur, for the confirmation or defence of falsehood or any other spe- cies of vice. Therefore, so much is commanded, in order that no one may repeat the name of God with levity, or take it in his lips, when the heart is at the same time, or at least should be conscious of the opposite ; for instance, among those who make oath before a court of justice, and one party bears false witness against the other. For there is no way in which the name of God can be more misused, than in falsifying and deceiving by it. Let this be considered the plain and simple meaning of this commandment. From this every one can easily calculate for himself when and how variously the name of God is misused, although it is impossible to enumerate all the abuses ; let it however be briefly said that the divine name is abused, first, in political transactions and secular mat- ters, which concern pecuniary interests, property and honors, wheth- er it be publicly before court, in the market, or some other place, in which persons swear or make false oath by the name of God, or ap- peal to their souls to sustain tiie matter. And especially is this cus- tomary in matrimonial affairs, v.'here tvro associate and privately be- troth themselves to each other, and aRerwards deny with an oath the affiance. But most of all does this abuse occur in spiritual mat- ters which concern the conscience, when false preachers arise and deliver their lying errors for the Word of God. Behold, all this is decorating one's self with the name of God, or it is a desire to be fair and righteous, whether it happens in ordinary secular transactions, or in high subtle matters of faith and doctrine. And slanderers also belong to the class of liars, not only the most rude, who are well known to every one, and who without fear dis- grace the name of God, (who belong not to our school, but to that of the executioner,) but also those, who blaspheme the truth and Word of God, and impudently affirm that it is of the devil : concern- ing these persons it is not necessary at present further to speak. Here then, let us learn and take to heart how much depends on this commandment, so that we may with all diligence guard our- selves against, and dread every kind of abuse of the di\ ine name as the greatest sin which can be externally committed. For lying and deceiving, are in themselves great sins ; but they become much more weighty when men wish to justify them, and refer to the name of God to confirm them, and make it a pretext for turpitude, so that from one lie, a twofold falsehood, yes, a series of falsehoods, results. God has, for this reason, annexed also to this commandment a sol- emn threat, which reads tlius : "For the Lord will not hold him 446 THE LARGKK CATECHISM. guiltless that taketh his name in vain." That is, it shall not be al- lowed in any one, nor passed by ■with impunity. For as little as God will leave unavenged, the turning away of our hearts from him, so little will he suffer us to use his name as a disguise for falsehood. But alas! it is a general misfortune in the world, that, few as there are who cordially rely on God alone, there are equally few who do not use the name of God for tlefending falsehood and all manner of wickedness, For this disingenuous propensity we all possess by nature, that, who- ever has conuiiilted a erime, ardently desires to disguise and conceal his disgrace ; and there is no one so audacious as to boast in presence of any one of the crime which he has perpetrated : all would rather have it kept concealed than to have it known. For if you charge a person v»'ith something of this kind, he will abuse the name of God, by representing his viiiany as })ietv, his disgrace as an honor. This is the common course of the world, like a great deluge overilowing every region of country. Therefoie we have as reward that which we seek and deserve, pestilence, wars, famines, destructive fii'cs and inundations, impious wives, children, and domestics, and all kinds of evil. From what other source should so much calamity originate? It is still a great favor that the earth supports and nourishes us. It is therefore, above all things, necessary to train up and accustom young people to hold high in their estimation this commandment and others, and if they transgress, they should immediately be check- ed, the commandment should be presented to them, and contin- ually be impressed, in order that they may be reared up, not only by chastisement, but also in tear and reverence to God. Thus you perceive then, what an abuse of the divine name is; namely, (in order to a brief recapitulation,) to use it eitiier simply in defence of falsehood, and in publishing any thing which is not true, or in cursing, swearing, deceiving, and in short, in whatever manner a person may desire to commit evil, it is necessary, moreover, for you to know how the name of (iod may be used correctly ; for by these words, which he declares: " Thou shalv not take the name of God in vain," he gives us to understand that his name should be used in a proper manner. For it was revealed and given to us for the very purpose of being used to our benefit. It conclusively follows, since it is here forbidden to use the divine name in defence of false- hood or vice, that it is, on the other hand, commanded to use it in defence of truth and all honorable actions; for instance, if a jierson swears truthfully whej-e required and wheie it is necessary ; also when ■we teach correctly ; when wc invoke lids name in a(i versity, praising it OF THE SECOND COMMANDMENT. 447 and returning Ihaiiks to it in prosperity. All of which is comprised and cominnnded as it were in a snininary, in the fiftieth Psalm, verse 15: " Call upon me in the day of trouble; I will deliver thee, and thou shalt glorify me." In all these cases the invocation is sincere and his name used appropriately ; or, as the Lord's Prayer expresses it, it is hallowed. In this manner you have the sum of this whole commandment il- lustrated. And from this view it is easy to solve the question, with which many teachers have perplexed themselves : why is it forbidden in the Gospel to swear, when at the same time Christ, St. Paul, and other saints have tVequently sworn ? This is briefly the meaning : no one should svv'car to wicked things, that is, to falsehoods, and in cases in which it is unnecessary ; but in allowable cases and for the benefit of our neighbors we should make oath ; for it is really a good deed, through which God is praised, truth and justice established, falsehooro(hice in all their religious austerities one single work before God, which was done accoiding to his command I and could say with jov- ful hearts in his fircsence, "We are now certain that this work is wfll-pleasingtotheel" Howshall they, thesepoor, wretched persons, apj)eHr, wben they sball stand before God and all the world, blush- ing with shame in the })resence of a chilil that has lived in obedience to this commandment, and when they must acknowledge that with the purposes and perfornuinees of tbeir whole life, they have not been worthy to serve it with a drink of water? This justly happens to them on account o!" their diabolical perversion, since they trample God's command imder fool, in torturing themselves to no purpose, with their own Sflf-devised works, reaping derision and shame as their i-eward. Should riot the licnit Imi) ;ui(l melf with joy, when it goes to work and iier'orms tiuit whirji is commanded, so that it can say, "Be- 456 THE LARGER CATECHISM. hold, this is more noble than all Carthusian sanctity, even if they torture themselves to death by fasting and praying on their knees without intermission?" For in reference to the former, we have an indubitable declaration and testimony that he has commanded it ; but in reference to the latter, he has not enjoined a single word. But this is the misfortune and lamentable blindness of the world, that no one believes it. Thus the devil has fascinated us with ftilse holiness and a pretence of our own works. It is therefore my ardent desire, (I repeat it again,) that we might open our eyes and our ears, and take these things to heart, in order that we may not at some time be led away again from the pure Word of God, by the delusive arts of the devil. Thus we might look for a happy period in which parents covdd enjoy the more peace, love, friendship, and harmony in their families, and children could gain the whole affection of their parents. Again, if they are pertinacious, and wnll not do that which they should, unless they are chastised, they provoke both their God and their parents, and by this means deprive themselves of this treasure anfl peace of conscience, and bring upon themselves nothing but misfortunes. And it is on this account, that we find the unfortunate state of affairs now existing in the world, of which every one complains, that both young and old are extremely (hssolute and ungovernable, destitute of fear and honor, carrying nothing into effect unless forced by chastisement, and in a clandestine manner taking from each other, and perpetrating what- ever they can. On account of which God also punishes them, so that they fall into all manner of calamity and distress. And we also see, that parents themselves are generally uninformed; one sim- pleton instructs another ; and as the parents have lived, so the chil- dren live after them. And this should, I say, be the first and the greatest consideration urging us to an observance of this commandment, on account of which, if we were destitute of parents, we should desire God to pro- pose for us wood and stone w^hich we might call father and mother. How much more, since he has given us living parents, should we de- light in being able to render honor and obedience to them, since we know that it is so well-pleasing to the Supreme Ruler of the universe and to all angels, and that it is so unpleasant to all devils, —the no- blest work w'hicli can be performed after the high service of God comprised in the foregoing comm.andments I the giving of alms and all other acts of benevolence, are still unequal to it. For God has placed this state in the first order, yes, he has instituted it in his own titead on earth. This will and pleasure of Go-^I should be a sufhcient OP Tin: KOURTH COMMAXD^fKNT. 457 cause and inducement for us to do \vit!i willingness and delight whatever we are able. We are indeed, under still further obligation in the sight of the world, to be thankful for the favors and all the benefits which we have received from our parents. But here the devil again so exerts his influence in the world, that children forget their parents, as all of us forget God, and no one considers how God nourishes, defends, and protects us, and how many blessings he confers upon our bodies and souls ; especially if an unbnppy period approaches, v.'e become angry, and murmur with impatience, and all the blessings which we have received during our whole lives, sink into oblivion. Even so do we also act towards parents; and there is no child (hat can per- ceive and consider tliese things, unless it receives grace from the Holy Spirit. This wicked disposition and ingratitude of the world, God plainly perceives ; for this reason he impels and admonishes us with commandments, in order that each or.?, may reject v/hat his parents have done for him, learniiig ironi Ihis that he derived his body and life from them, that he is nourished and reared up by their care, without which there have been hundi'ciis of limes in which he might have perished in his destitution. Therefore, it is rightfully and propei'ly said by aged and wise persons: Deo, parent/bus et 'ina^iatris non potest satis grrJiie rcpcndi ; that is, it is impossible for us ever to compensate sufficiently God, parents, and teachers. Whoever observes and considers this, vrill indeed render all honor to his parents without compulsion, and act towards them in the most affection- ate manner, as those through whom God has given him all blessings. Besides all these things, this should also be considered a great motive urging us the more to an ol)servancc of this commandment, namely, that (rod has annexed to it a temporal promise, saying: "So that thou mayest live long in the lanrl where thou dwellest." Observe then the earni^stness of (rod in reference to this command- ment, since he indicates not only that it is acceptable with him, and that he has pleasure and delight in it, but also that it shall be well with us, and we shall prosper abundaiitl}', reaping the enjoyments of life with all blessiriirs. Tjicrefore, St. Paul, Eph. 6, 2, 3, also has reference to it, and liighlv commends it, where he savs: "This is the first commandment with promise, that it may be well with thee, and thou mayest live long on the earth." For, although the other commandments have their protnise also includerl, yet it is not so expressly and explicitly laid vdown in any of them as it is in tliis one. Here then you have the fruits an(| the reward of this commandment, that he who observes it, sh:i!l have quirt d;iys, prosperity, and suc- 458 THE LARGER CATECHISM. cess : on the other hand, you have also the penalty, that he who i* disobedient, shall perish the sooner, and shall not enjoy his life. For the enjoyment of long life signifies in the Scriptures, not only a far advancement in years, but the possession of all that pertains to long life, — good health, wife and children, subsistence, peace, good government, &c., without which this Hfe cannot be enjoyed happily, nor prolonged to an advanced age. Now, if you will not obey your father and mother, and receive instruction, then obey the executioner ; if you will not obey him, then obey the all-subduer, which is death. For in a word, it is the design of God, either, if you obey him, and render love and service to him, to compensate you abundantly with all blessings, or, if you provoke him, to send upon you both the ex- ecutioner and death. Whence arise so many criminals, whom we must daily subject to the gallows, to decapitation, and the crushing wheel, unless it is from disobedience ? Because they would not suf- fer themselves to be reared up in piety, and in this way, through the judgment of God, they cause us to behold their misfortunes and dis- tresses. For very often does it happen that such reprobate persons die an unnatural and untimely death. But the pious and the obedient have the blessing of living a long life in peace and tranquillity, and of seeing their children's children (as already said) in the third and fourth generation. And experi- ence teaches us that wherever there are prosperous and ancient families, of excellent character and blessed with many children, the cause of it truly is, that some of them have been well reared, and have held their parents in due estimation. Again, it is written, Psalm 109, verse 13, in reference to the ungodly : " Let his poster- ity be cut off; and in the generation following let their name be blotted out." Let it therefore be told to you, how great a thing obedience is in the sight of God, since he esteems it so highly, per- mits it to be so well-pleasing unto himself, so abundantly rewards it, and moreover, so strictly regards it as to punish those who vio- late it. I mention all these things in order that they may be deeply im- pressed on the minds of the young. For no one easily believes how necessary this commandment is, yet hitherto it has not been esteemed or taught under the Papacy : each one considers the w^ords simple and easy, and thinks he is already well acquainted with them ; for this reason he passes them by, and gapes after other things, without seeing and believing that he so greatly provokes God, when he ne- glects this commandment, or that he performs a work so precious and acceptable when he observes it. OF THE FOURTH COMMANDMENT. 409 In the consideration of this commandment, it is also necessary further to treat of various forms of obedience to superiors, who have to command and to govern. For from parental authority all other powers emanate and are extended. For if a father is not able in himself to educate his children, he chooses a teacher for the purpose of instructing them ; if he is unable to do this, he applies to his friends or neighbors for assistance ; but if he departs this life, he commits and delivers them to the government and guardianship of others appointed for this purpose. Again, he must have under him also domestics, men-servants and maid-servants, for the administration of his domes- tic affairs, so that all who are called masters and mistresses, serve instead of parents, and must receive power and authority from them to rule. Hence they are all called fathers according to the Scrip- ture, as they exercise in their government the office of father, and they should bear fatherly hearts towards their subjects. From an- cient times, the Romans and many other people, have called masters and mistresses by term« equivalent to Prar^.y et Mnfres fnmilixs ; that is, fathers ami mothers of families. Thus, they also called their princes and sovereigns, Patrcs patrice, that is, fathers of the whole country, to our great shame who wish to be Christians, because we do not confer this title upon them, or at le;:st this regard and honor. In whatever resjiect then a child is indebted to father and mother, all are Hlcewise indebted, who are included in the family govern- ment. For this reason, men-servants and maid-servants should en- deavor not only to render obedience to their masters and mistresses, but also to hold them in honor as their own fathers and mothers, and to perform all that they know is required of them, not through com- pulsion and severity, but with pleasure and delight, even for the reason already assigned, — because it is the commandment of God, and more acceptable with him than all other works. On this ac- count they should even be willing to remit some of their wnges, and should rejoice that they are able to procure a master and mis- tress, that they have a conscience so quiet, and know how to per- form true golden works; which have heretofore been neglected and 0 THK LAHGEU CATECHISM. to know and to say, when you have performed your dfdly duties in your domestic employment, that it is better than all the holiness, all the austerities, oi" monastic lil'e ? And besides, you have the promise that you shall increase and prosper, with every blessing. How would you be more happy, or live more holy, so far as regards your opera- lions ? For in the sight of God fniVa alone truly justifies, and serves him alone, but works serve the people. Here you. have every bless- ing, defence, and protection, a cheerful conscience and a gracious God besides, who will abundantly reward you ; and you are truly a nobleman if you only are pious and obedient. Eut if you ai-e not, then you have, in the first place, nothing but the wrath and vengeance of God, no peace at heart, and finally, every misfortune and distress. Now, those whom this will not move and induce to piety, we commit to the executioner and the conqueror of all. Let each one, therefore, who will suifer himself to be admonished, consider that with God it is no jest, and know that God speaks to him, and re- quires obedience. If you obey him, then you are a beloved child ; but if you despise this admonition, you have reproach,, distress, and grief for your reward. In a similar manner we should also speak concerning obedience to civil magistrates, v^'ho, as remarked, derive their authority from pa- ternal jurisdiction, which authority is- very extensive. For here are fathers not of a single family only, but of as many persons as there are citizens, freemen, or subjects under their jurisdiction ; for through ;them, as through our parents, God gives us our subsistence, houses, and homes, and sustains us in them. Therefore, since they bear with honor this name and title, as their highest glory, we are also under obligation to honor and esteem them greatly, as the most val- uable and precious treasure on earth. Now, whoever is submissive, obedient, and subservient to them, and performs with cheerfulness whatever belongs to the honor due them, knows that he acts acceptably before God, and receives as a reward peace and prosperity. If he will not perform this duty through love, but rejects and opposes their authority, and will not comply with it, he should also know that he is entitled neither to favors nor blessings ; and if he expects to gain one guilder by it, he looses ten times more in some other respect, or falls into the hands of the executioner, cr perishes through wars, pestilence, and famine, or realizes no plea- sure in his children, or suffers injuries, injustice, and violence from domestics, neighbors, or strangers and tyrants ; and thus re^ «eives such compensation and reward as he seeks and deserves by ^jiis disobedience. ^.^-ifjv- o-/,'7lM^ or Tll\L rOUHTII COMMANDMENT. 461 Could we once be persuaded that these works are so acceptable in the sight of God, and so abundantly rewarded, we would possess all the superabundant blessings which our hearts desire. But since W'e observe the word and command oi" God so contemptuously, as if they had been declared by a worliiiess man, let us also consider whether we are the men who are able to enter into contest with him. How diflicult will it be for Him to rew'ard us again? Therefore, we would better live under the favor, peace, and blessing of God, than under his wrath and displeasure. Wherefore do you suppose that at present the world so abounds with peiiidy, infamy, distress, and murder, except because every man, being his own lord and ruler, regards no one, and does whatever he pleases ? For this reason, by one knave God punishes another; so that if you deceive or disrespect your lord, another comes, Vv'ho treats you in the same manner again, yes, so that in your family you must suffer ten times more from your wife, children, or domestics. We feel our misfortune indeed; we murmur and complain about perfidy, violence, and injustice ; but we will not perceive that we ore knaves ourselves, who have justly deserved punishment, and still do not reform. W\' do not desire to be in possession of grace and j-ighteousness ; for this reason vre justly have nothing but ad- versity without any mercy. There must yet, however, be some pious persons on earth, since God still grants us so many blessings. For our sake we sliould not retain a fiirthing in the house or a straw in the field. With so many words I had to urge all these things, in order that they might for once be taken into due consideration, and that we might be liberated from the blindness and distress in which we have been so deeply involved, and might have a proper conception of the word and will of God, and embrace them with sincerity. From this word and will we w'ould learn how we may have peace and prosperi- ty abundantly, and happiness, temporal and eternal. / Thus we have fathers of two descriptions intimated to us by this "V^ commandment ; the one a natural father, presiding over the family ; |^ 'Z- the other an official father, presiding over the country. Besides these, ^^ there are also spiritual i'athers, not as those in the Papacy, who have "5 '^ falsely arrogated this title to themselves, v.-itliout, however, exercis- ing any fatherly office ; for those alone are worthy to be styled spir- itual fathers, who govern and direct us through the Word of God, as St. Paul, 1 Cor. 4, 15, glories in calling himself by this name, where he says : " For, in Christ Jesus, I have begotten you through the Gospel." Inasnuich, then, as they are fathers, this honor is due io them also, even above all otl^.ers ; but h^re it is least rendered; 462 THE LARGER CATECHISM. for, indeed, all the honor which the world confers upon them, is to banish them from the country, and begrudge them a morsel of bread ; and in a word, they must (as Paul says, 1 Cor. 4, 13) be the filth of the world, and the offscourings of all things. It is still necessary, however, to impress upon the minds of the multitude, that those who wish to be called Christians, are under ob- ligation in the sight of God to hold as worthy of double honor, such as attend to the welfare of their souls, so as to manifest kindness and favors towards them, and to provide for them ; for this purpose God will grant sufficient means. But here every one resists and opposes, filled w^ith fear that his body might perish. And now we cannot support one learned, virtuous, and faithful preacher, where we here- tofore satisfied the appetites of ten epicures. For this reason we richly deserve that God should deprive us of his Word and blessing, and permit false preachers to rise up again, who lead us to the devil, and consume our labor and subsistence. Those, however, who regard the will and commandment of God, have the promise of being abundantly compensated for whatever they bestow both on natural and spiritual fathers, and for the honor they render unto them : not that they shall have bread, raiment, and money for a year or two only, but long life, sustenance, and peace, and shall be rich and blessed forever. Therefore, only perform your f doing injin- fs. Morco\er, he should not em- ploy or jistir\ anv kird of iner ns or wa^s bv which another might 466 THE LARGER CATECHISM, be injured. And, finally, his heart should not be at enmity with any one, or imprecate evil upon him, through anger and hatred. So that both body and soul should be innocent with respect to every one, but especially in respect to him who wishes or causes us evil; for, to do evil to him who wishes us well and does us favors, is not human but diabolical. In the second place, noi only he who perpetrates evil, violates this commandment; but he who is able to favor, assist, restrain, control, and protect his neighbor, so as to prevent him from being molested, or from receiving injuries in his body, and does not do it, also vio- lates this commandment. For if you permit a naked person to de- part when you are able to clothe him, you have suffered him to per- ish with cold ; if you see some one sutfering with hunger, and you do not administer to him, you let him starve ; so, if you see an inno- cent mai sentenced to death, or in similar distress, and do not res- cue hirn, if you know of v/ays and means for this purpose, you have put him to death ; and it will not benefit you if you do allege that you did not give your consent, advice, or assistance, to this act ; for you have withheld from him that love, and deprived him of that kindnesSy by which his life might have been saved. For this reason God also justly calls all those murderers, who do not advise and assist in the exigencies and dangers of body and life ; and he will pass a most terrible sentence upon them on the day of judgment, as Christ himself, Matt. 25, 42, 43, announces, saying: " I was a hungered, and ye gave me no meat : I was thirsty, and ye gave me no drink : I was a stranger, and ye took me not in : naked, and ye clothed me not : sick, and in prison, and ye visited me not." That is, yon wouhl have permitted me and my followers to perish with hunger, thirst, and cold ; to be torn by wild beasts; to linger in prison, and to be destroyed by want. What else is this but reprimanding you as murderers and blood-hounds ? For, even if yoa have not pei'petrated this in i\eed, you have, however, so far as it pertains to yourself, permitted your neighbor to remain and perish in misfortune. This is as much as if I were to see some one lai>oring to extricate himself from deep water, or some one who had fallen into fire ; and if I could extend ray hand to rescue either of them from danger, and still would not, should I not appear before the world a murderer and a wicked wretch ? Therefore, the whole design of God is, that we should not pei-mit injury to befall any person, but that we should manifest all kindness and love to him ; and this has, as already said, especial reference to our enemies; for to do good to our friends, is but a licath.en viiliic, as Christ, Matt. •"), IG, says. OF THE SIXTH COMMANDMENT. 467 But here we have the Word of God agahi, by which he wishes to incite and urge us to true, to noble, and excellent works : as meek- ness, patience, and in short, love and kindness towards our enemies. And he would remind us continually to remember the first command- ment, from which we learn that he is our Cod, that he desires to as- sist, defend, and protect us, and to subdue our inclination for revenge. These things should he urged and impressed upon the minds of the multitude ; then we would all find abundant occasion to do good works. But this would not be preaching for the monks ; it would more probably retrench their religious orders, and bring in a remark- able depression of Carthusian sanctity ; it would perhaps be called even a prohibition of good works, and a destruction of monas- teries. For by this means the condition of common Christians would avail equally as much as these orders, yes, much more ; and all per- sons could see how they impose upon, and deceive the world with their false, hypocritical affectation of holiness, since they scatter to the winds this and other commandments, and regard them as unnec- essary ; as if they were not commandments, but coimsels ; and, more- over, since they have impudently boasted and proclaimed their fictitious orders and works as the most perfect course of life, so that they might lead an easy life, without opposition and endurance. For this reason they have also entered into monasteries, in order that they might not be molested hy any one, or have necessity to do a favor for any one. But know, then, that those are the right, the holy, and di- vine works, in which God and the angels rejoice ; and in contrast with which, all human sanctity is filth and pollution, which deserves nothing but wrath and condemnation. THE SIXTH COMMANDMENT. Thou shall not commit adultery. The following commandments are now easy to be understood in themselves from the interpretation of the preceding ; for they all tend to the protection of our neighbor against every kind of injury. They are, indeed, arranged in a ju(hcious order. First, they secure his own person ; second, they respect the person nearest himself, or the nearest good next to his body, namely, his consort, who is one flesh and blood with him ; so that no one can do him greater injury in any thing. It is for this reason explicitly said here, that we should bring no disgrace on his wife. And it speaks particularly concerning adultery ; because, among the Jewish people every one was com- manded to enter into the m;itrimonial stale. Therefore youths 468 THE LAKGEH CATECHISM. were married at a very early age; consequently a state of virprinity was of no moment among them; nor was a life of fornication or obscenity tolerated ; hence adultery was the inost general species of unchastity among them. But inasmuch as there exists among us a shameful mixture of alt kinds of vices, and lewdness of the basest order, this commandment is likewise directed against every species of unchastity, no matter how it may be called ; and it forbids not only the outward act, but also every cause, inducement, and means, leading to it ; so that our hearts, our lips, and our whole bodies may be chaste, giving no OC' casion, assistance, or advice tending to immorality. And not only so, but it also requires us to guard, protect, and rescue our neighbor where there is danger or necessity ; and, moreover, to assist and ad^ vise him, so that he may sustain his honor. For, if you tolerate this, when you are able to prevent it, or ii' you connive at it, as if it did not concern you, you are guilty, as well as the perpetrator himself. This commandment, then, briefly requires each of us to live chaste himself, and also to assist his neighbor in doing so. For God wishes the consort of every one to be secured and protected, by this com- mandment, against insult and outrage. But inasmuch as this conunandmcnt has so express a reference to a state of matrimony, and since wo have occasion to speak of it, you should in the first place observe how highly God honors and requires this estate, in confirming and proteo I iiiends, itnd mv own domestics, to whom I look for liivors; and ih'.-Jc fi:'s! f):';ill (iceeivc me. Thus also i: llir uMrLct an! i.i co:n:n');i places of trafhc, this kind 473 THE LARGKH CATECHISM. of dishonesty is exceedingly frequent, where one deceives and cheats another openly with false measures, unjust weights, and adulterated coin, and defrauds by crafty cunning and strange imposture, or by deceptive artifices. And again, when one overcharges and oppres- ses another wilfully, thus overreaching" and perplexing him. And who can relate or think of all ? In short, this is the most common art, and it produces the most numerous class of criminals on earth. And now if some one should seriously contemplate the world through all professions, he would see nothing but an extensive banchtti of notorious thieves. Wherefore, these men are in reality usurpers, highway robbers, and prowling thieves — not robbers of chests or se- cret thieves, who seize the property of another by force; but those who preside in olfice and are callefi illustrious noblemen, and honor- able and pious citizens, exercisir.g injustice and robberv under pre- text of honesty. Yes, here we might be silent in rcR'rence to inferior^ inilivitlual thieves, if we were to assail the great, the powerful, and notorious' chief robbers, with whom lords and princes enter ?nto confederacy;^ those who daily pillage not a town or two, but all Germany. YeSy where would remain the head and supreme protectress of all thieves — the holy See of Rome, with all her adherents, who has dishonestly usurped the treasures of the whole world, and holds them in posses- sion to this day? In short, the usual course of procedure in the worlil is this, — whoever can openly steal and rob, passes freely and securely, unpumslicd by any one, and wishes to be honored besides; while the little clandestine thieves, who have once committed theft, must bear the shame and punishment, so that those others may ap- pear pious and honorable; yet they should know that they are the greater thieves in the sight of Got!, who will inllict upon them such- punishment as they deserve. Inasmuch, then, as this commandment is so comprehensive, as we have now shown, it is necessary to exhihit and iiiustrntc it to the multitude, so that they may not act so inconsiderately and securely, but that the wrath of God may be presented and exhibited to their Tiew. For, these things we must preach not to Chiislinns, but mostly to knaves and rogues, to whom the judge, the prison-keeper, or the executioner should more justly preach. Therefore, each one should know that he is under obiio-ation, at the hazard of incurring the divine displeasure, not only not to injure liis neighbor, or to take the advantage of him, either in commerro. or in anv contract, or fo conduct himself in nnv f'egree perfidiouslv tow::r,ls him, bu! ;dso to OF THK SEVENTH COMMANDMENT. 473 protect his property faithfully, and to promote his interest, especially if he receives competent remuneration and sustenance tor it. Now, whoever maliciously contemns these things, may persist in his course, and escape the executioner, but he shall not evade the ■wrath and punishment of God ; and although he may exercise his pride and arrogance for a considerable length of time, yet he shall be a fugi- tive and a beggar, and suffer, besides, all manner of distress and misfor- tune. And still you persist in this unjust course, when at the same time it is your duty to protect the property of your master or mistress, for which service you receive your daily support, — receiving your wages unjustly, and desiring, besides, to be honored as a nobleman. Of this character there are manv, who exhibit impertinent pride towards their mastersand mistresses, unwilling to serve them through loveand obedi- ence, in defending them against injuries. But observe what yougainby this conduct : when you shall have received yonr wages, and are sit- ting at your ease, God will senti ail misfortunes upon you, and you shall discover and experience again, that where you have obtained one farthing by fraud, you will have to repay thirty fold. We meet with workmen and laborers of similar character, whose intolerable arrogance we must now hear and bear, as if they were noblemen, occupying the possessions of other persons, and everyone roust give them as much as they desire. Well, only let them pillage as long as they can, God will not be unmindful of his commandment ; he will also reward them as liiey have deserved ; and he will not suffer them to flourish, but to degenerate, and they shall never meet with success or jirosperity. Indeed, if there were a proper gov- ernment establisheil in the count rv, this licentiousness could soon be checked and resisted, as in former times it was among the Ro- mans, where persons of this character were immediately apprehend- ed, in consequence of which others were necessarily detei'rcd. And a similar Dite shall all others meet, who constitute nothing but a place of oppression and robbery out of the open and jmblic market, in which the jioor are defrauded daily, and new oppressions and extravagances {)raclised — eacli one availing himself of the mar- ket according to his own arbitrary will, arrogantly and insolently boasting, as if he had legal aiilhontv to dispose of his jiossessions at prices as extravagant as he desires, and as if no one had a right to make complaint against him. With these we shall bear indeed, and let ihem exercise their oppiessions, fr<;n(ls, and covelousness ; but we have confidence in (jod, tlint he will, however, when they have ex- t«>rted and oppressed for a cnnsidernble length of Umv, pronounce a rnrsv on tluin; so that their 'jriiin vhill spajl in the garner, their es not desiie th<^sp blessings, will find wrath arid misfortune enough. 476 THE LARGER CATFXHISM. THE EIGHTH COMMANDMENT. Thou shalt not bear false witness against thy neighbor. Besides our bodies, our consort, and temporal property, we have another treasure still, namely, honor and reputation, with which we also cannot dispense. For it is intolerable for you to live among people, when you are oppressed with scandal, and scorned by all. For this reason it is equally as much opposed to the will of God that our neigh- bor's reputation, character, and honor should be assailed, as for his mo- ney and possessions to be diminished ; but it is his will that each one should be respected by his wife, children, domestics, and neighbors. And in the first place, the most simple meaning of this command- ment, as the words declare, thou shalt not bertr false ivitness, has reference to a public court of justice, in which a poor innocent person is accused and oppressed by false evidence, through which he is punished in his person, property, and honor. Now, this appears to have but little reference to us. But among the Jews this occurrence was exceedingly frequent and usual, not- withstanding the people were regulated by the best laws; and where such government still exists, there this sin prevails. The reason is this, — where a judge, mayor, prince, or other magistrate presides, it never fails, and it is according to the course of the world, that no one v^'illingly desires to ottend, but dissembles and speaks according to favors and interest, or friendship; for this reason a poor raan must be defeated, and suffer injustice and jiunishment. And it is a common misfortune in the world, that pious persons scarcely ever sit in judgment ; for it is above all things necessary for a judge to be a pious man — not only pious, but also wise and discreet, yes, shrewd and fearless; so it is also necessary that a Avitness should be fearless, yes, particularly a pious man. For he who should judge all matters equitably, and proceed properly with all decisions, will frequently offend friends, relations, neighbors, the rich and powerful, who can aid or injure him much. Therefore, he must be entirely blind, having his eyes and ears closed, and neither see nor hear any thing except the evitjence brought before him, and decide according to that evidence. First, this commandment accordingly tends to urge each one to assist his neighbor in sustaining his rights, not allowing them to be -violated or infringed, but pronjoting and fearlessly defending them, whether it be judge or Nvitness, no matter under what circumstances. And especially is there, in this place, a limit fixed for our honorable OF THE KIGHTII (,'OMMAXDMENT. 477 jurists, in accordance to which they should see that civil matters are transacted rightfully and judiciously, in order to permit that which is just to remain just — not perverting it by concealment or silence — uninfluenced by money, property, honors, or power. This is one ))art of this commandment, and its plainest meaning, in reference to all that occurs in a court of justice. Second, it comprehends much more, if we have reference to eccle- siastical jurisdiction or authority, in which it is frequently the case that some one bears false witness against his neighbor. For wher- ever pious preachers and Christians are found, they are judged be- fore the world as heretics and r.postates; yes, they are denounced as seditious, abandoned wretches : anrl besides, the Word of G'od must be persecuted, blasphemed, falsified, perverted, and erroneously quo- ted and explained, in the most shameful and virulent manner. But we shall pass over this for the present, since it is natural for the blind world to conrlemn and to persecute the truth and the children of God, without even regarding it as sinful. Third, with respect to that which refers to all of us, — all sins of the tongue, by which we can injure or offend our neighbor, are for- bidden in this commandment. For, bearing false witness is nothing less than the action of the lips; whatever we do, then, to the injury of our neighbor, by an act of oiir lips, GotI prohibits; whether it be done by false teachers, with perverse doctrines and blasphemies, or by iniquitous judges and witnesses, with false decisions, or by others who are not in authority, with the falsehood and virulence of their tongues. And to these especially belon2;s this most detestable vice of secret detraction or slander, with which Satan has so deeply in- fected us; concerning which a great deal might be said. For it is a pernicious and universal vice, that every one prefers hearing evil rather than good about his neighbor. And though we ourselves are so wicked that we cannot suffer any one to circulate an evil report -concerning us, we all, however, ardently desire the whole world to ap- plaud us in the most commending terms, and yet we are unwillinc: to hear any commendation concerning others. Wherefore, in order to avoid this vice, let us consider that it is •not allowed to any one to judge and reprove his neighbor publicly, ■even if he sees him sinning, unless he has authority to judge and to punish. For there is a great difference between these two phrases: to judge sins, and to be conscious of sins. We may indeed be aware ■of them, I)ut we have no right to judge them. We can, evidently, see and hear that our neighbor has sinned, but we have no right to report it to others. When we proceerj to judge and condemn an- 478 THh: LAUGKR CATECHISM. other, we commit a greater sin than he : if you know it, however, pear before authorized persons, and sustain the charge, say nothing about it ; but if you know it to be true, know it for your own bene- fit, and not lor that of another; for if you circulate it, even if it be true, you must still be regarded as a liar, because you are unable to make it appear true ; and besides, you act like a wicked wretch, since no one has a right to speak injuriously of the honor and reputation of his fellow man, unless that honor and reputation have been already taken away from him by public authority. Consequently every thing that cannot be established, as it should be, may be regarded as false witness. Wherefore, whatever is not manifest from sufficient testimony, no one should publisli or relate as truth. And in a word, that which is secret should be left undi- vulged, or be reproved in private, as we shall hear. Wherever, therefore, a secret calumniator approaches you, and detracts from the cliaracter of another bv slanderino: him, reprove him to his face, or THE KKillTII COMMANDMENT. 479 that he may bhish. By this means many might be put to silence, who would otherwise biirio" an innocent person into contempt, from Avhich he could scarcely extricate himself. For it is easy to take away the honor and repulalioii of a man, but it is (lifficult for him to regain them. Thus you perceive that we are strictly forbidden to publish any thing evil concerning our neighbor; but civil magistrates, ministers^ and parents may do so, that this commandment be understood as not permitting evil to go unpunished. For according to the fifth com- mandment, we should not personally injure any one; but the execu- tioner, by vii tup of hi,^ otlice, should show the guilty no favors, but inflict punishments on them: which he may do without sinning against the command of God, because God has instituted this office on account of transgressors. For God reserves to himself the right of inflicting punishment accorciing to his own will, as he threatens in the first commandment. And tliough no one, as an inthvichial, should judge or condemn any one, yet if those do not, who are authorized, they sin indeed, as well as those who usurp that authority. For necessity requires an evil deed to be proclaimed, and submitted to examination and testimony. And this is carried into efTcct l)y means similar to those which a physician employs when about effecting a cure, by making ;it times, in private, the necessary examination and inspection with rclcrence to his patient. Thus magistrates, fiithers, and mothers, yes, even brothers and sisters, and other good friends, are under obligation to each other, to reprove vice when it is neces- sary and beneficial to do so. But the proper method of restraining vice, would be to observe the order j)rescribed in the Gospel, Matt. 18, lo, where Christ says: *' Ifthv brother shall trespass against thee, go tell him his fault be- tween thee and him alone." Here you have a precious and a noble doctrine, wortliv of diligent observance, cautiously directing your irjffuence against this detestable abuse. Direct your conduct, then, according to it, in ordt r tli;it you may not so unreservedly detract from the character of your fellow man, and calumniate him ; but pri- vHtelv admonish him to reform. And pursue a similar course when any one whispers in your ear tlic errors of which this or that indi- vidual is guilty : advise him to go and reprove these offences, if they liave fdllcn under h':s ob-^ervation, and if not, to remain silent. This you may learn from the administration of daily family gov- ernment. For this is the method pursued by the father of a fami- l\', — seeing a servMut neglecting the performance of his duty, he re- proves that s.ivar.l. But were he so imprudent as to leave his ser- 480 THE LARGER CATECHISM. vant at home, and to go forth upon the streets for the purpose of ut- tering complaints to his neiglibors against him, he undoubtedly would have to hear this declaration : " Thou fool, what does it concern us? Why do you not reprove him yourself?" If he were to observe this advice, he would act in a very brotherly manner, so that the evil might be amended, and his servant sustain his honor and reputation ; as Christ himself also says : " If he shall hear thee, thou hast gained thy brother," Matt. 18, 15. Here you might achieve a great and memorable deed. Or do you consider it a small thing to gain a brother? Let all the monks and holy orders come forward with all their works combined, and we shall see whether they are able to claim the honor of having gained a brother. Christ further teaches : " If he will not hear thee, then take with thee one or two nsore, that in the mouth of two or three witnesses every word may be established," verse 16. Consequently, we should confer with the individual himself, whom it concerns, and not back- bite him ; but if this course avail nothing, then present it publicly to the proper tribunal, whether civil or ecclesiastical. For in this case you are not alone, but in connection with those wit- nesses, by whom you are able to convict the accused, and upon whose testimony the judge can rely, decide, and inflict punishment. In this way we are able to attain the object in a regular and proper manner, restraining the evil or amending it. Otheiwise, if you de- fame another by detraction, stirring up his m/isdeeds, no bad habits will be amended ; and afterwards, when you must appear and testify, you will deny that it was said by you. It would there- fore be serving these detractors justly, to wound the intemperance of their tongues severely, so that the desires of others for slander might be checked by it. For if those things were circulated by you, for the improvement of vour fellow man, acting through the love of truth, you would not skulk around privately, avoiding the day and the light. All these things are said with respect to secret sins. But when the sin is so distinctly evident that it is known by the judge and every one else, you may, without committing sin in any resjject, avoid and discard the perpetrator as one who has exposed himself to shame; and you miiy also bear witness against him openly. For there can be no scandal, false evidence, nor injustice, in speaking of that which is clearly evident. Even as at present, we censure the doctrine of the Pope, which appears publicly in print, and which is proclaimed throughout ihc world. For if the sin is puhlic, public OF THE EIGHTH COMMANDMENT. 481 reproof should also follow, so that each one may know how to guard himself against it. Thus we now have the substance and general meaning of this commandment, — that no one should injure his fellow man by the detractive malignity of his tongue, whether friend or foe, nor speak evil of him, whether it be true or untrue, if it be not done by com- mandment, or for his benefit and edification ; but he should employ his tongue profitably, and speak the best of every one, covering over the sins and imperfections of his neighbor, excusing, and protecting him in every honorable way. To this, however, we should be incited, chiefiy by the motive which Christ indicates in the Gospel, and in which he would have comprised all the coramanchnents relating to neighbors : " All things whatsoever ye would that men should do to you, do ye even so to them," Matt. 7, 12. We are also taught these things by nature itself, in our own bo- dies, as St. Paul, 1 Cor. 12, 22, 23, says : " Nay, much more those members of the body which seem to be more feeble, are necessary. And those members of the body which we think to be less honorable, upon these we bestow more abunihint honor ; and our uncomely parts have more abunchmt comeliness." The face, the eyes, the nose, and mouth, no one conceals, for they have no need of it, being in them- selves the most honorable members which we have ; but the most uncomely, of which we are ashamed if they should be exposed, we conceal with the greatest care ; which our hands and our eyes, to- gether with our whole body, are occupied in covering and veiling. So we should also act among eacii other, palliating whatever is dis- honorable and defective in our neighbor, making every effort within our power to conduce to his honor, improving and promoting it. And, again, we should restrain whatever might result in his dishon- or. And particularly is it an amiable and a noble virtue in him who is able to put the best construction upon all (excepting that which is evidently wicked) that he hears said about his neighbor, or to de- fend it in the most efficient manner, against the virulent tongues, which busy themselves whenever tbey can search out or discover any thing, in censuring their fellow man, and in the most malignant manner, proclaiming and perverting it ; as it happens at tiie present time, especially with the precious Word of (j'od and his ministers. Therefore, in this commandment very many good works are com- preb.ended, which are in the highest degree pleasing in the sight ol (jod, and bring with themselves supeiabendant blessings and favors, if the blind world ami the false saints wouhl only perceive them. For tliere is nothing in, ihm hilnti^inj,' to the entire man, which, in (i! 482 fllE LABGEll CATECHISM. a greater degree and to a wider extent, can both accomplish good ancf effect evil, in spiritual as well as in civil matters, than the tongue^ although it is the smallest and the feeblest member. THE NINTH AND TENTH COMMANDMENTS. Thou shall not covet thy neighhor\s house. Thou shall not covet thy neighhor\s vxife, nor his man-servanfy nor his maid-servant, nor his ox, nor his ass, nor any thing' that is thy neighbor's. These two coramanthTients were given almost exclusively to the- Jews, although they are partly applicable to us. For they do not explain them as referring to unchastity or theft, since these are suf- ficiently forbidtlen in the foregoing commandments; and they also held that they had observed all those comnwndments, if they had performed externally the works enjoined, or if they had abstained from those forbidden. For this reason God added these two com- mandments, that to covet our neighbor's wife or possessions, or to attempt to obtain them in- any way, might also- be considered sinful and forbidden ; and especially, since under the Jewish government servants were not like our hirelings at present, at liberty to serve for wages as long as they pleased^ but they were the property of their masters, v/ith their Ixxiies and whatever they had, like cat- tle and other property. And besides this, the Jews also had power over their wives to put them away publicly, throtigh a writing of divorcement, and to take another. Under these circumstances they were necessarily exposed to the danger, if any one desired to have the wife of another,, of his taking occasion, by some means, both to- put away his own wife, and to alienate the wife of another, in order that he might obtain her under the appearance of justice. Among' them this was not considered either a sin or a disgrace, as little as it now Is when a father of a family discharges a servant, or Avhen one alienates the servant of another. Therefore they, I say, thus explained these- commandments, and' correctly too, (though they are somcv^hat more comprehensive,) that no one should presume and endeavor to-obtain the possessions of an- other— his wife, for instance, his domestics,, house and home, lands^ or cattle — even with a good appearance and pretext of justice, yet with injury to his neighbor. For in the seventh commandment, the guilt of so seizing upon the properly of another,- or of withhold- ing from our neighbor that to which we can have no right, is forbid- OF THE MXTH AND TKNTH COMMANDMENTS. 483 i%\en. But here it is also forbidden to take away any thing from our neighbor, even if we are able to obtain it honorably in the sight of the world, so that no one may dare to impeach or to censure us with having acquired it through unjust means. For we are so inclined by nature, that no one desires another to be as successful as himself, and every one accumulates as much a-s he can, no matter what the condition of his neighbor may be. And still we wish to be regarded as pious, putting on the best appearance, and concealing the imposture ; we seek after and devise ingenious artifices and crafty schemes, (which are now daily contrived with consummate skill,) as though they were sanctioned by law ; and boasting, we boldly appeal to these; and we wish them to be called, not deceptions or frauds, but sagacity and prudence. And all these are suffered by jurists and judges, who distort and extend the law by forced constructions, in whatever manner it may seem to apply to the case, perverting and evading the words, regardless of justice and the necessities of their fellow man. And in a word, he who is the most ingenious and expert in these things, is most favored "by the laws, as they also say : vigilantihus jura suhveniunt — the laws favor the watchful. This last commandment is, therefore, not given for knaves, aban- doned in the sight of the world, but particularly for those who wish to appear the most pious, and seek applause, desiring to be esteemed honorable and blameless, having in no wise transgressed the preced- ing commandments; as the Jews especially, and many great noblemen, lords, and princes, desire to be called at the present day. For the common mass of people are embraced in the seventh command- ment,— which is of a more general imjjort, — who are but little con- cerned how they may obtain their possessions with honor and justice. Thus these things occur mostly in litigations, in which persons determine to gain something from their neighbor, and to deprive him of his just rights. For instance, when a person contends for a large lecjacy, permanent property, &c., he avails himself of those means which seem to have an appearance of justice, he so embellishes his cause with a display of words, that the court must fovor if, and he holds the property by such a title, that no one is able to lay claim to it. Moreover, when one desires to occupy a castle, town, an earldom, or something else of great value, he has recourse to so many schemes, that through the instrumentality of his fi-iends, and whatever other means he is able to emplov, the occnpant being driven away, 4he possession is adjudged to him : an 1 Hpsides, it is confirmed l>v seal 484 THE LARGER CATECHISM. and signature, so that it may be said that he gained it with honesty and the title of a prince. Similar practices are also carried on in common traffic and con- tracts, in which one, through grasping cupidity, defrauds another, so that the latter must be perpetually on his guard, or be deceived and defrauded; and the one who has been defrauded, may probably, on account of pressing necessity or debt, not be able to retain his property, or to redeem it without sustaining serious injury, so that the other one obtains it for half or less thanhalf of its value. And yet this is not considered as taking unjustly or stealing, but as buying honorably. According to the common saying, " Let the first be the best — let each one watch his own interest, regardless of the condi- tion of another." And who would be skilful and ingenious enough to think of all the ways in which wealth may be accumulated under this appearance of justice, and which the world does not consider unjust '.' Nor will it see that by this means our fellow man is injured, and must be deprived of these things, the want of which he cannot bear with- out pain ; when at the same time there is no one who desires such practices to be exercised towards himself; from which it is easy to perceive that this kind of evasion and pretext is false. A similar course was pursued with respect to women among the ancients ; for they could invent such artifices, that when one was pleased w^ith the wife of another, he would within himself or through the in- strumentality of others, (as there were various ways and means which could be devised,) induce her husband to become displeased with her, or cause her to resist him, or so conduct herself that he must pat her away, and permit this one to have her. This doubt- less prevailed very much among the Jews, as we also read in the Gospel, concerning king Herod, that he married his own brother's wife, even whilst his brother was yet living, who, nevertheless, wished to be an honorable, pious man, as St. Mark testifies, Mark 6, 20. But such examples, I trust will not occur among: us, since in the New Testament, those joined in matrimony, are forbid- den to separate, — unless it were in a case, where one, by some stratagem, takes away the rich bride of another. But among us, however, it is not a rare thing for one to alienate the servant or handmaid of another, or otherwise to lead her away by the persua- sion of flattering words. Now, let all these things happen as they may, we should know that it is not the will of God that you should take away any thing from your neighbor, which belongs to him, so as to reduce him to want, in order to satiate vour avaricious desires, even if you can hold or THE XINTH AM) TENTH COMMANDMENTS. 485 it honorably in the sight of the worhl. For it is an insidious decep- tion, practised under a false coloring, to prevent it from being detected. For even if you act as if you had done no one in- justice, you have still encroached on your neighbor's rights, and if it is not called stealing or cheating, it is, at least, coveting the pro- perly of your fellow man: that is, striving after it, taking from him without his consent, and envying him for that which God has bestowed upon him. And even If the jiulge and every one must allow it to you, yet God will not ; for he tridy perceives the deception of the heart and the cupidity of the world, which, if we grant it a finger's breadth, will take the length of an ell, so that finally manifest injustice and violence must result. We, therefore, understand these commandments according to their common meaning: — First, that they forbid us to wish our neighbor any injury, or to assist or to be instrumental in injuring him ; but on the other hand, they require us willingly to allow him whatever just- ly belongs to him, ami 10 favor him in the enjoyment of it; moreover, to promote whatever may contriiiute to his interest and advantage, and to defend the same, as we \voulrl that others should do unto us. And consequently, they are particularly given in opposition to envy and insatiable avarice, in order that Go ' may remove the cause and the source from which all the evils spring, through which our neio-hbor is injured. For this reason he has plainlv expressed them with these words: "Thou shalt not covet," &.c. For he especially desires to have the heart pure, although we cannot attain this purity while this life endures : so that these, indeed, as well as all others, remain com- mandments, which continually accuse us, and indicate how impious we are in the sight of God. CONCLUSION OF THE TEN COMMANDMENTS. Thus we have the Ten Commandments, the essence of the divine doctrine, showing what we should observe in order that our whole lives may be acceptable in the sight of God ; and moreover, the true fountain and source, from which must spring and into which must re- turn, all works which are to be considered good ; so that without the Ten Commandments no work nor course of conduct can be good and pleasing in the sight of God, let it be as great and as precious in the sight of the world as it may. Now, let us see what our great and notable saints are able to boast of, concerning their spiritual or- ders and their great and difficult works which they have devised and established, omitting those embraced in the Decalogue, as if they 486 THE LAKGKU CATECHISM. were much too insignificant, or as if they had been long since accom- plished. I am indeed of the opinion, that we would all find enough here to engage our utmost endeavors in observing lenity, pa- tience, and love towards enemies, chastity, benevolence, &c., and all that is connected with these viilues. But works of this kind have no charm and beauty in the eves of the world. For they are not rare and brilliant, nor confined to certain ])articular times, places, modes, and customs ; but they are common, daily, domestic duties, which one neighbor is able to perform towards another ; therefore thev have no respectability or reputation. But the former works excite the curiosity and attention of men, being promoted by the most pompous ceremonies, great expenses, and royal edifices ; and they are so decorated that all things must appear brilliant and splendid ; — here they burn incensed; here they sing and tinkle : here they light up tapers ; so that on account of these things nothing else can be heard or seen. For the appearance of a priest in a surplice decorated with gokl, or the position of a lay- man during the whole day, in the church on his knees, is called a pre- cious work, which no one is able to extol sufficiently ; but the dili- gent attention of a poor little girl to an infant, and the faithful per- formance of that which is commanded her, must be regarded as no- thing. What else should monks and nuns seek in their cloisters? But observe, is this not an execrable presumption of those desper- ate saints? who pretend to discover orders and a course of life, bet- ter and more sublime than those taught in the Ten Commandments; affirming, as already said, that this is merely an ordinary course of life, for the observance of common persons; but that theirs is pro- posed for the saints and for the perfect. Nor do these ]>oor blind })er- sons see that no man is able to arrive at such a state of perfection, as will enable him to keep one of the Ten Commandments as it should be kept, but that it is still necessary for faith and the Lord's Prayer to come to our assistance, (as we shall hear,) through which we seek and implore, and continually receive this grace and virtue. Their glorying is therefore not otherwise than if one should boast and say : '• It is true I have not a farthing with which to pay, but I hope easily to pay ten guilders." I insist upon these things in order that we may once be liberated from this miserable abuse, which has so deeply taken root, and which still adheres to every one ; and in order that we accustom ourselves to have our eyes intent upon these things alone, in every condition of life on earth, and to be solicitous about them. For no doctrine or discipline will ever be produced which will be equal fo the Ten COXCLUSIOX. 487 Commandments, since they propose a character so exalted, that no one is able through the powers of man, to attain it; and whoever attains it, is a heavenly, angelic being, far superior to all the sanc- tity of the world. Take these commandments into consideration, then, and use every exertion, devoting all your power and energy to thera, and you will iind so much to perform, indeed, that you will neither seek nor esteem any other works. Let this suffice, in refer- ence to the fust part of the common Christian doctrine, being con- sidered at sufficient length, both for instruction and a(hnonition ; yet in conclusion, we must repeat the text which belongs here, and which we have also spoken of before, in the fust commandment, in order that we learn how much importance God washes to have attached to them, so that we may diligently learn to inculcate and practise the Ten Commandments. / the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth gener- ation of them that hate me ; and showing mercy unto thousands of them that love me and keep my commandments. Although this Declaration as we have already heard, is annexed to the first commandment, yet it was laid down for the sake of all of them, since they should conjointly be referred and directed to it. For this reason I have said that it should be helii forth to youth, and be impressed upon their minds, so that they may learn and retain it, in order that they may see what should urge and constrain us to ob- serve these Ten Commandments ; and we should not regard it in any other light, than that it is joined with each one in particular, so that it pertains and relates to all of them. No\v, as we have already said, there are both a terrible menace and a gracious promise embraced in these words, for the purpose of ter- rifying and warning, and moreover, of alluring and inciting us, in oriler that we may receive God's Word in holy sincerity, since he himself expresses how much depends upon it, and how inflexibly he will insist upon it, namely : that he will severely and terribly punish all who scorn and transgress his commandments; and again, how abundantly he will reward, i'avor, and bless with every kind of bene- ficence, those who greatly esteem them, and cheerfully act and live accordnig to them. By this means he requires that all should pro- ceed from a heart which fears God alone, and keeps him ever pres- ent fo its thoughts through such fear, abstaining from all that is con- trary to his will, so ns not to provoke him : and, on the other hand, which trusts in hiia alone, and perform'^, through love to him, that 488 THE LARGER CATECHISM. which he desires, since he permits himself to be heard as affection- ately as a father, and offers unto all favors and blessings. And in like manner the true meaning and the proper explanation of the first and principal commandment, from which all others should spring and proceed, is nothing else but that which these words — Thou shall have no other gods — express in the simplest terras, as required here : thou shalt fear and love me as thine own true God, and trust in me ; for w^hatever heart is thus inclined towards God, has fulfilled this and all other commandments. And again, whoever fears and loves any thing else either in heaven or on earth, observes neither this nor any other commandment. Therefore, the whole Scripture has every where enforced and inculcated this command- ment, directing all things upon these two, — fear and confidence in God ; and especially does the psalmist David teach it throughout the Psalms; for instance, where he says: "The Lord taketh pleasure in them that fear him, in those that hope in his mercy," Psalm 147, 11, — explaining this commandment in one verse, and implying even thus much : the Lord taketh pleasure in those who have no other gods. Let the first commandment, then, illuminate the whole ; let it dif- fuse its radiance over the rest ; and let the Declaration attached to the first commandment, unite and hold them all together in bright harmony, like a wreath of flowers on a circular band, which the eye may continue to pass over repeatedly, without forgetting a single flower. For instance, we are taught in the second commandment to fear God, and not to misuse his name in swearing, lying, cheating, or in other deceptive and dishonorable practices, but to use it pro- perly and truthfully in supplication, prayer, praise, and giving of thanks, through the love and confidence resulting from the first com- mandment. And in like manner we should be incited by this fear, confidence, and love, not to scorn his Word, but to hear and learn it cheerfully, to honor it, and to hold it sacred. And it extends, moreover, through the succeeding commandments, all of which are to be observed towards our neighbor by virtue of the first commandment ; so that we may honor our father and our mother, our superiors, and all who are in authority, and be subservient and obedient, not on account of their will, but on account of the will of God. And you should not he urged to the performance or the neglect of any of these duties, merely in consider- ation of your parents, or through fear or love towards them ; but you should especially observe that which God desires, and which he will very strictly require of you: if you neglect it, yon incur the (Hs- concLvsios. 489 pleasure of a wrathful Judge, or if, on the other hand, you observe it, you secure a benevolent Father. Again, that you do your fellow man no injury or violence, nor encroach upon his rights in any respect, whether it be in reference to his own body, or to his wife, or to his property, or to his honor, or to his just claims, as these are commanded in their order, even if you might have room and occasion for it, and if no one would re- prove you for it ; but that you do good unto all, helping and pro- moting them whenever and in whatever respect you can, through love and gratitude to God alone, in full confidence that he will abundantly reward you for it all. Thus you see then, how the first commanihnent is the head or fountain^ which passes through all the others, and to which they all return and cleave ; so that the end and the beginning are indissolubly united and bound up in each other. It is useful and necessary, I say then, to present these things continually to the young, and to urge and impress them on their minds, in order that they may be reared up, not merely by con- straint and through fear of the rod, like beasts, but in the fear and honor of God. For they themselves will be spontaneously moved and urged to perform the will of God with cheerfulness, if they se- riously consider and cordially reflect, that these are not the idle talk of men, but the commandments of that Divine Being, who so seri- ously enjoins them, and who punishes those who scorn them, pouring out his wrath over them ; but on the other hand, remuner- ating those who observe them, with inestimable blessings. There- fore it was commanded in the Old Testament, not without reason, that the Ten Commandments should be written on all the walls and every coi-ner, yes, even upon their garments, not merely for the pur- pose of standing written there, and of being carried about as a spec- tacle, as the Jews did, but to be perpetually before our eyes, and continually in our memory, in all our business and actions. And let each one permit them to be his daily exercise, in all circumstan- ces, occupations, and dealings, as if they were standing written on every place at which he directs his eyes, yes, wherever he stands or goes. Thus we would find sufficient cause to practise the Ten Gommanflmcnts, both for ourselves at home, and towards our neigh- bors, so that no one would need to go far to find a cause. Now, from all this we can easily perceive how highly these Ten Commandments should be exalted and extolled, above all orders, commands, and works, which men otherwise teach and exercise. For here we can l)oast and say : let all the wise and the saints come forward, and see whether ihfv arc jihle lo produce a single work G:i 490 THE LARGER CATECHISM. equal to any of those which are required in these commandments, and* which God so solemnly demands, and enjoins with his most terrible- threatenings of punishment, and adding, besides, a most glorious- promise, that he will shower down on us every blessing and all the comforts of life. We should, therefore, teach them in preference to> all others, holding them high and precious in our estimation, as the noblest treasure given of God. PART II. OF THE CREED. Hitherto we have heard the first part of the Christian doctrine,, and learned all that God wishes us to perform, and all from which' he desires us to abstain. Here then, the doctrine of Faith properly follows, which presents to us all that we must expect and receive from God ; and to speak briefly, it teaches us to acknowledge him wholly and entirely. The province of this faith is to enable us to- perform that which is required of us in the Ten Commandments ; for they are, as we have stated above, so sublime and lofty in their in- stitution, that all the powers of man are far too low and feeble tc observe them. It is as necessary, therefore, to teach this part, as it is to teach the former, in order that we may know how to observe the Commandments, and from what source and through what means this power is to be derived. For if we were able to keep them by our ovvn powers, as they should be kept, we would have no need of any thing further, neither the Creed, nor the Lord's Prayer. But before we proceed to explain these benefits, and the necessity of the Creed, it is sufficient, first, for those who are entirely inexperienced,- to learn to comprehend and understand the Creed in itself. Heretofore, the Creed was divided into twelve articles; and yet there are a great many more articles, should we distinguish all the particulars separately which are contained in the Scriptures, and' which pertain to the Creed, nor could they be distinctly defined with' so few words. But, in order that the Creed may be comprehended in- the easiest and most simple manner, as it is to be taught to children,, it shall be comprised briefly in three chief articles, according to' the three persons of the Trinity ; and to thfsc articles all that wc "OF THE CREED, 491 foelieve is referred : so that the first article, concerning God tlie Fa- ther, explains creation ; the second, concerning the Son, explains re- demption; the third, concerning the Holy Spirit, explains sanctifica- tion. As if the Creed were briefly comprised in so many words: I believe in God the Fath begins our sanctification here upon earth,, and daily increases it by these two agencies, — the Christian church ,.i>.m\ forgiveness of sin.s^ But when we shall pass into the future life, in the twinkling of an eye, h? will perfect it hy the resurrection of the body cmd life ever- lasting^ and bo will preserve us eternally in that holiness.- OP THE CREKD. 499 This is the article, then, which should continually prevail and cor- •itinue in operation. For we now have creation complete ; and so is redemption also accomplished : but the Holy Ghost exerts his agency ^vithout intermission, until the final day ; and for that purpose he has ordained a community or church upon earth, through which he speaks, and performs all thino:s; for he has not yet brought to- gether all his followers, nor entirely imparted remission. For this reason, wr,, his works, the Holy Spirit with all his gifts. Let this suffice, in ■A reference to the Creed for the present, to lay a foundation for the pj inexperienced, so as not to overburden them; in order that, after \ ^ having learned to understand tbe sum and substance of it, they may ^ <;^ pursue the study of this subject to a greater extent themselves, and re* ^ ,, fer toitwhatevertheyraay have learnedin the Scriptures, ever increas* J ing and growing in a more enlarged understanding. For by teach- V J r '^^S snd studying these things daily, while we remain here in this life, ^ ^ J^ scarcely fiver shall w^ sufficiently learn or teach them, 0 v" t^' '-t ' ^^ PART III, 1: OF PRAYER.. THE LORD S PRAYER. We have now heard what we should do and believe', in which things '^*^%^ the best and happiest life consists. Now the third part follows, ' [ \ 'teaching how we should pray. For since we see that no one •^j^ { q^'^Nis able to keep the Ten Commandments completely, even if he V^ has begun to believe ; and since the devil strives against it, with :^- all his powers, together with the world and our own flesh, there is nothing so necessary as to call incessantly upon the Divine name, invoking and entreating God to grant us faith and the fulfilment of the Ten Commandments, to preserve and increase this faith and fulfilment, and to remove from us all that obstructs and retards our |W»grf6s, But in order that we might know wliat and how we or THE LORU*S PRAYER. 50X €hould pray, Christ our Lord himself has taught us the manner and the words, as we shall see. Before we proceed, however, to illustrate the Lord's Prayer suc- cessively, it is very necessary, indeed, to admonish the people and urge them to prayer in the outset, even as Christ and the Apostles did. Anrl our first object should be to know that we are tinder obligation to pray by the command of God. For we have heard in the second commandment — Thou shalt not take the name of the Lord thy God in vain — that it is required by that commandment, to praise the holy Name, and in e%'ery time of need to call upon it, or to pray. For, to invoke is nothing else but tooffer up prayer to God: consequently, this is as strictly and earnestly ordered, as we are forbidden to have other gods, to kiil,or to steal, lest anyone should think that the consequences are all the same, whether he prays or not, as the rude are accustomed to act under these conceits and imaginations, saying'. " Why should I pray ? Who knows whether God hears or regards my prayers ? If I do not pray, another will pray ;" — and thus they fall into the custom of never praying, excusing themselves by the pretext that be- cause we reject false and hypocritical prayer, we teach that people should not or dare not pray. It is true, however, that the prayers heretofore delivered, vocifer- ated, and sounded in clamorous words in the church, were undoubt- edly no prayers. For external things of this kinti, if conducted pro- perly, may be an exercise for young children, pupils, and the inex- perienced, and may be styled singing or reading, but they cannot be properly called praying. To pray, however, as the second com- mandment teaches, is — to call upon God in every time of need. This he desires us to do ; and it is not left to our own choice, but we should pray and ought to pray, if we wish to be Christians, as well as we should and must obey our father and mother, and the civil gov- ernment ; for through this invocation and entreaty the name of God is employed with due reverence. This above all things you should ob- serve, in order to repress and repel such tfioughts as would prevent and deter you from prayer. For even as it would avail nothing, if a son should say to his father, " Of what advantage or consequence is my obedience ? I will go on, and perpetrate what I can, it avails equally as much," for here stands the command of God, that you should and must do it ; so likewise it is not left discretionary with me to pray, or not to pray, but we should and must pray,* [unless we wish • Altijough the portion of this paragraph embraced in brackets, is not contained »n the original Presden edition of 1580; yet inasmuch as it appears in the Leipsie 302 THE LAUGKK CATFXHISM. to incur the wrath and indignation of God. Now, this we should above all things observe and remember, so as to silence and repel the thought, that it makes but little difference if we do not pray, or that those only are commanded to pray who are more holy and acceptable in the sight of God than we are; for these thoughts pre- vent and deter us from prayer. The heart of man is so perverted by nature, that it ever shrinks from God, and thinks God is averse to our prayers, because we are sinners, and have merited nothing but wrath. Opposed to these thoughts, I say, we should take into consideration this commandment, and turn to God, in order that we may not provoke him to a greater extent, through this disobedience. For by this commandment, he lets us sufficiently understand, th«t he will neither reject nor repel us from himself even if we are sinners, but that he desires to draw us to himself, so that we may humble our- selves before him, and lay open our distress, entreating him for grace and assistance. To this effect we read in the Scripture, that God is angry with those also who have been oppressed and chastised on ac- count of their sins, because they have not returned unto him, ap- peased his wrath through prayer, and implored his grace.] From this you should think and conclude, — since you are so ear- nestl y commanded to pray, — that you should by no means despise your own prayer, but highly and greatly esteem it, always drawing a simil- itude from the other commandments. For instance, a child should not, by any means, scorn his dutyof obeflience towards his fiither and moth- er, but he should reflect : " Whatever I do, I do from no other motive than obedience, and from submission to the command of God, upon which I can sustain myself, and highly value these duties, not on ac- count of my worthiness, but for the sake of the commandment." So also here, what we pray and that for which we pray, we should view as required of God, and done in obedience to him ; and thus we should think : " On my account it would be nothing, but because God has commanded it, it must avail." Therefore, every one, for whatever he may have occasion to pray, should always come before God in obedience to this commandment. We, therefore, entreat, and most earnestly admonish every one to take this matter to heart, and by no means disregard his own prayer ; for heretofore, the doctrines which were taught, were so perverse that no one was concerned about these things, thinking the mere utter- ance of prayer sufficient, whether God heard it or not. This is a edition of 1790, from which we have made the translation, and since it belongs to the Larger Catechism of Luther, it was deemed proper to retain it here. — [Trans. or THE lord's PRAYEa. fi03 vague and indefinite offering up of prayer ; and consequently, it is ineffectual. For we permit thoughts like these to lead us astray and to perplex us: "I am not holy and worthy enough; if I were as pious and as holy as St. Peter or Paul, I would pray." But away with such thoughts; for even the command which ordered St. Paul to pray, orders me also ; and tiie second commandment was instituted equally as much for my sake as tor his ; so that he has neither a better nor a more holy commanchnent to boast of than I have. For this reason, you should say, " My prayer which I make is as precious, indeed, and as holy, and as i.cceptable in the sight of God, as that of St. Paul, or the must holy saint. I will freely admit that greater holiness belonged to his person, but by no means to the command- ment; because God regards prayer, not for the sake of the person, but on account of his word and the obedience manifested towards it ; for upon that commandment upon which all saints base their prayers, I also base mine: besides, I pray even for what they all pray, or have prayed. Consequently, it is as highly necessary for me to pray as it was for those en>inent saints." The first and most necessary point is, to base all our prayers on obedience towards Go«l, regard- less of our persons, — whether we be sinners or pious, worthy or un- worthy. And we should know that God will by no means suffer it to pass as a jest, but that he will become angry and inflict punish- ment if we do not pray, as well as he punishes all other disobedi- ence ; and t)esides, (hat he will not permit our prayer to be vain and ineffectual. For, if he were not pleased to hear you, he wonld not command you to pray, and he Vvonid not have enjoinefl it so strictly. In the second place, we should be the more urged and induced to pray, since God has given us a promise, and declared, that whatever we pray for, shall be sure and certain ; as he says. Psalm ">0, 15 : *' Call upon me in the day of tiouble ; I will deliver thee." And Christ, Matt. 7, 7, 8, says: "Ask, and it shall be given you," &c. *'For every one that asketh, receiveth," &c. These promises should excite and stimulate our hearts to pray with love and desire, — since he testifies by his \V rd, that our praye • is well-pleasing to him, and besides, that it shall be assuredly heard and granted, — lest we should slight or neglect it, or priiy in uncertaintv. These promises you can rvfvr to, and say : " Here I come, belov- ed Father I and I pray, not iVoni my own designs, nor induced by ray own worthiness, but incited by thy command and promise, which ran neither raisleafl nor deceive nie." Whoever, then, disbelieves these promises, shoMld knnw that he provokes God to wrath, by dis- honoring him in t!ir liirrhrst rlrcrrce, charcrinfr liim with falsehood. 904 THE LARGER CATECHISM, We should, moreover, be persuaded and constrained fa pray, smce* besides giving the command and promise, God interposes, preserib-- ing the words and manner of prayer himself, and placing in our mouths haw and what we should pray ; so that we see how earnest-- ly he is concerned about our welfare, and doubt not that such prayer is acceptable before him, and will be assuredly heard ; which is an advantage surpassing by far all commandments which we might de- vise of ourselves. For on this point the conscience would ever re- main in doubt, and say: "I have prayed, btit who knows how it pleases him, or whether I have attained the legitimate mode and measure of prayer." Therefore, there cannot be found on earth a nobler prayer than the Lord's Prayer, since it has this excellent tes- timony,— that God so affectionately hears ity — a thing which we should not exchange for the riches of the world. It is likewise prescribed in certain wordsy in order that we may perceive and consider the necessity which should wrge and constrain ns to pray without ceasing. For whoever wishes to pray, mus-t re- fer tOy propose'^ or mention something which \ie desires ; if he does not, it cannot be called a prayer. We have, therefore,- justly rejec- ted the prayer of the monks and priests, who moan and murmur dolefully day and night, but not one of them thinks of praying for the least thing ; and if all the churches, with their ecclesiastics, were convoked, they would have to confess that they have never prayed from their heartshy not even for the least thing ; for no one of thera was induced through obedience to God, or actuated by faith in the promise, to pray, nor perceived any necessity ; but they thought no- further, (when it was executed in the best manner,) than that they were performing a* goolute life, and deeds B"VHni:r»'sllv wickfil, — when those who are called Christians and the OK THE LORD a PRAYtR. 507 ■»|)eople of God, are adulterc^^rs, inebriates, epicures, and envious de- tractors ; here again the name of God must be exposed to reproach and shame on our account. For even as it is a shame and a dishonor to a natural father, who has a wicked, irpbred child trespassing against him in words and actions, so that he must, on account of the cliild, be scorned and abused ; so it also reflects dishonor on God, if w^ who are called after his name, and enjoy all kinds of blessings from him, teach, speak, and live otherwise than pious and heavenly <'hi]dren ; so that he must hear it said of us : " You cannot be the children of God, but the children of the devil." Thus you perceive, that we pray even in this article for the same ^vhich God requiresin the second commandment, namely, that his name be not abused in swearing, cursing, lying, cheating, &c., but that it be employed usefully to t!ie honor and praise of God. For whoever uses tlie name of God to any vicious purpose, profanes and desecrates this holy name: even as in former times a church was called desecrated, if murder, or some other malicious act had been perpetrated in it, or if the tabernacle or sanctuary had been disgraced, as this was holy in itself, but had become unholy in its use. Thus this article is clear and distinct, if we but understand the expression correctly, that to sanctify or hallow signifies as much as to praise, ^xtol, and honor both with words and actions. Here then, observe, hoAv highly necessary such prayer is. For, since we see how. the world is filled with sects and false teachers, all using this holy name as a covering and a pretext for their diaboli- cal doctrines, we should justly cry out and exclaim, without in- termission, against all these, both, those who teach and believe false doctrines, and those who assail and persecute our Gospel and pure doctrine, endeavoring to suppress it ; for instance, all the bishops, tyrants, fanatics, &c. It is, moreover, also necessary for ourselves, who have the Word of God, but are not thankful for it, and do not live according to it as we should. Now, if you pray for this from your heart, you can be certain that it is v^ell-pk-asing to God ; for nothing does he hear more favorably and affectionately, than that his honor and praise jirevail above all things, and that his Word is purely taught, and held dear anil high in estimation. / THE SJiCGKD FETiTION. Thy kingdom c-,me. ■ As \V4? have ])rayt'd in the first petition, — v.hich refers to the honor and gJory of God's name, — that God would prevent the world fpoue ^ 508 THE LARGEK CATECHISM. covering Its falsehoods and malicious acts under the pretext of his name, and that we may hold it holy and sacred both in doctrine and in life, that we may praise and extol it ; so we pray here that his kingdom also should come. But even as God's name is holy in itself, and we yet pray that it be hallowed among us ; so, also his kingdom comes of itself, without our prayer ; yet we pray, however, that it may come to us ; that is, that it may prevail among and with us, so that we may also be a portion of those, among whom his name is sanctified, and among whom his kingdom flourishes. What, then, is the kingdom of God ? Reply : — Nothing else but, as we have heard in the foregoing Creed, that God sent his Son, Christ our Lord, into the world, that he might redeem and liberate us from the power of the devil, and bring us to himself, and rule us, as a king of righteousness, life, and glory, defending us from sin, death, ami an unholy conscience. To this effect he has also given us his Holy Spirit, to confer these things upon us through his holy Word, and to illumine and strengthen us in faith, through his power. For this reason, we pray here in the first place, that what Christ has obtained for us, may be efficient among us, and that his name be praised, through the Word of God and a Christian life ; that we, who have embraced that name, may adhere to it and daily increase in it, and also that it may obtain currency and permanency among other people, and prevail powerfully through the world, that many may come to the kingdom of grace, and be participants of redemp- tion, through the Holy Ghost ; in order that we may all thus remain together eternally in one kingdom now commenced. ,. The kingdom of God comes to us in two ditlerent ways : — First, in this world, temporally — through the Word and through fiiith ; af- iev^dLvAs, eternally — by manifestation of the fife to come. Now, we I pray in this petition, both, that this kingdom may come to those ■| who are not yet in it, and to us, who have obtained it, through dai- |ly increase, and in future in eternal life. All this is nothing more *than saying: "Beloved Father, we pray thee grant us, first, thy ' Word, that the Gospel may be purely and sincerely preached through the world ; second, that, being received through faith, it may operate and live in us ; that thy kingdom may thus prevail among us through : the Word, and the power of the Holy Spirit ; and that the kingdom of the devil may be overthrown, so that he may have no dominion nor power over us, until, ultimately, his kingdom be entirely subdued, ■ find sin anil death and hell destroyed ; so that we may eternally live ^n the enjoyment of perfect rigiiteousness and felicity." Hence you perceive, that here we do not pray for a morsel of OF THE lord's PRAYER. 509 bread, or for temporal and transitory blessings, but for an eternal, inexhaustible treasure, and all that God himself possesses; which is moie than any human heart could presume to desire, if God him- self had not commanded it to be prayed for. But since he is God, he also wishes to have the honor that he grants much more and more abundantly, than any one is able to comprehend ; like a perpet- ual, inexhauslilile fountain, which, the more it discharges and over- flows, issues the more freely from its source ; and nothing does he more ardently desire from us, than that we supplicate him for many and great blessings ; while on the other hand, if we do not confidently pray and entreat, his anger is provoked. For this would be quite as inconsistent, as if the most opulent and powerful emperor would command a poor indigent beggar to request whatever he miglit desire, and were ready to grant great and princely gifts, but the foolish mendicant would ask for nothing more than a mess of pottage, he would be justly considei-ed a villain and a wicked wretch, mocking ami deriding the command of imperial majesty, in whose presence he would not be worthy to appear. So it also reflects extreme dishonor and contumely on God, — who offers and promises us so many ineffable blessings, — if we slight his offer and promise, or hesitate to receive them, scarcely venturing to pray for a morsel of bread. But all this mav be ascribed to our im- pious unbelief, which does not look unto God for even as much as will nourish our bodies, much less that we should confidently await these eternal blessings from him. We should, therefore, fortify our- selves against such unbelief, and let this be the first thing for which we pray ; and we shall undoubtedly have every thing else abun- dantly ; as Christ, Matt. 6, 83, teaches : " But seek ye first the kingdom of God, and his righteousness, and all these things shall be added unto you." For how should he allow us to suffer temporal wants, since he promises these eternal and imperishable blessings ? THE THIRD PETITION. Thy icill he. done on earth as it is in heaven. In the foregoing articles or petitions we have prayed that God's name might be honored by us, and that his kingdom might prevail among us. In which two articles, all that pertains to the honor of God and to our snjvation is wholly comprehended ; so that we obtain God with all his blessings as our own. But here it is, indeed, equally necessary lor us firmly to maintain these blessings, and not 510 THE LAHGKK CATECHISM. to suffer them to be torn away from us. For, as in a well consti- tuted government, there must be, not only those who are occupied in its improvement and in the judicious administration of its laws, but those also who are engaged in defending, guarding, and firmly main- taining it ; so also heie, when we shall have prayed for the most necessary things, with respect to the Gospel, faith, and the Holy Spirit, — that he would rule over us, and liberate os from the power of Satan, — we must also pray that God would cause his will to be done. For, if we shall remain steadfast in it, many difficulties will arise, so that we must suffer many oppositions and privations on ac- count of it, from all those who strive to impede and to subvert the two foregoing articles. For no one easily believes how the devil strives against these thinos, who cannot endure any one to teach correctly or to believe sincerely ; and it grieves him beyond measure, when he must suffer his falsehoods and abominable doctrines, trimmed with the fair pre- text of the Divine name, to be divulged, and exposed to open shame, and besides, to be driven from the heart, and allow such a breach to be made in the wallfi of his kingdom. Therefore, he rages and raves like a fuiious foe, with all his {X)wer and might, arraying all his force, and calling to his aid tlie world and our own flesh, besides. For our flesh in itself is corrupt aufi prone to evil, even if we have embraced the Word of God, and believe it ; and the world is ex- tremely base and wicked : here he incites, instigates, and provokes oppositions, so as to impede and retard us, and finally to overthrow and subject us to his power again. All this is his will and the de- sio-ns of his malignant breast, which he pursues day and night, and employs all the artifices, all tlie cunning ways and means which he is able to devise. Wherefore, if we wish to be Christians, we must consider and be fully persuaded, that we shall have the devil with ail his angels and the world as enemies, who shall cause us all kinds of misfortune and affliction. For wherever the Gospel is pre;«2hed or i-eceived or be- lieved, and brings forth fiuit, there the holy cross n^ust also be found. And let no one think that he will have peace, but he must hazard whatever he possesses on earth — his fortune and honor, his house and home, his wife and children, his body and life. Now, this se- verely grieves our flesh, that is, our old Adamic nature ; for it is re- quired of us to remain steadfast, and to bear v/ith patience all perse- cution, and willingly yield what is forced awray from us. Therefore, as necessarv as it is to prav incessantly in all other petitions, so necessary is it in thi.s o:;e to pvi^y i,nccs3a;,tly, '• Thy OF THE lord's PRAYER. 511 ■win be ilone, beloved Father, not the will of the devil and our ene- mies, nor that of all those who persecute thy holy Word, and en- deavor to suppress it, or to impede the })rogress of thy kingdom ; and enable ns to bear with patience and to overcome all that must be- endured, so that our miserable flesh may not through weakness or sloth yield or turn back." Behold, thus in these three petitions we find ilisplayed in the most simple manner the requirements pertaining to God, yet all for our sake ; for that which we iraiilore has reference to ourselves — as already said, that the will of Goil may be done in us, which must be done out of us. For even as, without our prayer, his name must be sanctified, and his kingdom must come ; so must also his will be done, and prevail, even if the devil with all his adherents stiives and furiously rages against it, and undertakes to defeat the Gos})el entirely. But for our own sake we must pray tliat his will may prevail among us also unobstructed, against this their rage, so that their efforts may be in- eiFectual, and that we may adhere firmly to it against all violence and persecution, and be entirely satisfied with this will of God. NoWy this prayer is to be our protection and defence to avert and overthrow all that the devil, the Pope, the bishops, tyrants, and heretics, are able to do in opposition to the Gospel. Let them all rage at once, ami make their utmost endeavors, and devise ways and means for the purpose of oppressing and subverting us, so that their will and counsel may pros|ier ; and in opposition to these, one single Christian or two with this single petition, shall be our fortress against which they nvay run and wreck themselves. For we have this con- solation and confidence, that the will and designs of the devil and of all our enemies must be suppressed, and vanish away, no matter how arrogantly, securely, and strongly they umv eonfiile in them. For if their will were not eti'ectually defeated, the kingdom of God could not remain on earth, nor could his name be hallowed. THE FOURTH PETITION'. Give us thi>> day our daily bread. Here we take into considerr.tion the necessaries of our bodies and temporal life. And these words, although they aie brief and simple, are, however, very comprehensive. For if you pray for, and men- tion daily biead, you pray lor all that pertains to the possession and enjoyment of daily l)read ; and, on the other hand, you deprecate all 512 THE LARGER CATECHISM. that tends to withhold it. You should, therefore, expand your thoughts, so that they may extend, not only to the limits of a knead- ing-tray or of an oven, but to the most distant fields and over the whole country, which bring forth and produce daily bread and every spe- cies of nourishment for us. For if God did not permit all kinds of fruits to grow out of the earth, and bless them, and preserve them from destruction, we would never draw any bread out of the oven, nor have any to put on the table. But in order to speak briefly, this petition includes all that per- tains to this life, since on account of it alone we must have daily bread. Now, it is not sufficient for life, that our bodies have food and raiment, and other necessaries alone, but it is necessary for us also to enjoy peace and triinquillity among those persons, with whom we live and converse, and with whom we carry on our daily trans- actions, negotiations, and contracts of every kind, and in short, whatever belongs both to domestic and political or civil matters and government ; for if these two are interrupted, so that they do not proceed as they should, the necessaries of life are also intercepted, so that they, finally, cannot be procured. And it is truly a matter of the greatest necessity to pray for civil authority and government, since through these, God mostly preserves our daily bread and the tranquil condition of this life. For, althou2:h we may have obtained an abundance of all kinds of good from God, yet we are unable to preserve any of them, or to use theui securely and joyfully, if he would not give us a permanent and a peaceful government. For wherever hostilities, contentions, and wars exist, there daily bread is already taken away, or at least diminished. Wherefore the armorial sign of each pious prince might justly be the picture of a loaf of bread, instead of the image of a lion or of a chaplet of rue, or it might be stamped on the coin for an impression, to remind both them and their subjects, that through their princely office we have protection and peace, and that without them we could neither eat nor retain this indispensable bread ; for which reason, they are also worthy of all honor, so that we should yield unto them the duties we owe and are able to discharge, as to those through whom we enjoy with peace and tranquillity all that we have, when otherwise we could not preserve a farthing. And besides, we should pray for them, so that God may give unto us, through them, the greater blessings and abundance. Thus we have exhibited and delineated, in the briefest manner, how far this petition extends through the various kinds of intercourse onf earth. And out of it we might make a long prayer, and enumerate al! Of the lord's PRAVliR". 513 those parts which belong to it ; as for instance, to pray God to give us meat and drink, raiment, house and home, and health of body J moreover, to permit grain and fruits to grow and prosper in the fields; and finally, to aid us in transacting our domestic duties properly, and to bless us with pious companions, children, arrd domestics, and to protect them; to permit our labors, our professions^ or in whatever we may be occupied, to increase and prosper, and to provide us with faithful neighbors and good friends. Again, to entreat God to grant to emperors, kings, and all estates, and especially to the prince of our country, to all consuls, peers, and prefects, wisdom, fortitude, and success in ruling well, and in triumphing victoriously over the Turk and all our enemies ; to grant to the subjects and the common multi- tude to live in obedience, peace, and concord among each other ; and again, to protect us against all temporal injui'ies, such as destructive fires, tempests, inundations, pestilence, distempers, venom, Vv'ars, blood- shed, famine, wild beasts, and wicked people. All of which it is necessary to impress on the minds of the inexperienced, showing them that all blessings must be received of God, and prayed for by us. But especially is this petition directed against our chief enemy, the devil. For it is his whole wish and desire to take away or with- hold all that we receive from God. Nor is he content with perplex- ing and disturbing spiritual government^ by deceiving the souls of men through his falsehoods, ami bi-inging them under his power; but he also exerts every power wadiin himself to prevent the exis- tence of a»y government, or of honorable and peaceful administra- tion of allWirs u{>on earth — here he excites so many litigations, slaughters, seditions, and wars; moreover, he sends tenapests and hail to destroy the fruits; he inftsts the flocks with contagions; he pollutes the atmosphere with poison. And in a word, it is painful to him to S€e any one receive a morsel of bread from God, and to eat it in peace; and if it lay within his power^ and if he were not checked by our prayers, (through God,) we should most assuredly not retain a straw on the field, or a farthing in the house, yes, not oven our life a single hour; especially those of us who observe the Word of God, and wish to be Christians- Thus God wishes to exhibit io 'is how solicitous he rs about all our wants, and how fiiithfullv he provides for our teioporal support* And although he cr^nts ami preserves these blessings bountifully, even for the ungodly and the knave ; yet he desires us to pray for those things, in order th.it we may acknowledge that we receive them from his munificent iiand, and that we perceive in them his paternal gf>odnoss tow inks us. For if he should withdraw his hand, nothing 65 514 The larger catechism, could prosper, nor finally be preserved, as indeed we see and feel daily. What kind of misery now exists in the world in consequence of spurious coin, yes, of daily oppressions and exactions in ordi- nary commerce, contracts, business, and labors, of those, who accord- ing to their own wanton desires, oppress the unfortunate, and with- hold from them their daily bread ? — things indeed which we must suffer ; but they must take heed, that they do not lose this common prayer ; and they should guard themselves, lest this portion of the Lord's Prayer should operate against them. THE FIFTH PETITION^ And forgive us our trespasses, as ice forgive those who tresjiass against us. This article touches our miserable and wretched life; and, although we may have the Word of God, though we may believe, do his will or suffer it to be done, and nourish ourselves with the gifts and bless- ings of God, yet this life does not proceed without sin ; for we still daily digress much, and exceed proper bounds, while we live in this- world among people, who cause us a great deal of sorrow, and give us occasion for impatience, wrath, and revenge. And besides this, we are pursued by the devil, who urges us on every side, and strives (as we have already heard) against all the foregoing articles, so that it is impossible always to remain firm in this pei-petual contest. Here, then, it is again highly necessary to pray and to exclaim :' " Beloved Father, forgive us our trespasses." Not, that he does not also forgive sins without and prior to our prayer. For he gave us the Gospel, in which there is free remission of sin, before we pray- ed for it, or ever thought any thing in reference to it. But for this- reason we should pray, that we may acknowledge and accept such forgiveness. For, since the flesh, in which we daily live, is of such a nature as not to trust and believe in God, and is ever agitated with evil lusts and wicked desires, so that vre daily sin in words and ac- tions, by commission and omission, in consequence of which our con- sciences become dissatisfied and fear the wrath and indignation of God, and thus we let oar consolation and confidence afforded by the Gospel, sink down ; it is, therefore, necessary to resort to this source without intermission, and to receive consolation, and raise up our consciences again. And indeed, the consequence of this should be, that God may sub- due our pride, and keep us in humility- For he has reserved the prerogative to himself alone, that, if any one wish to b-Dsist of his- OK THE lord's PRAYER. 515 piety, and despise others, he should examine himself, and place this prayer before his eyes, and thus he may soon discern that he is bet- ter in no respect than others ; for we must all drop our plume before God, and rejoice that we may become participants of remission. And let no one think, while we live here, to arrive at such a degree of perfection, that he has no need of this forgiveness : and in a word, if God does not forgive us continually, we are lost. Consequently, then, the meaning of this petition is, that we desire God not to look upon our sins, or to charge us with that which we daily deserve, but to act towards us graciously, and to forgive us, as he has promised, and thus afford us a joyful and tranquil con- science, so that we can approach him in prayer. For if the heart is not at peace with God, and cannot obtain this assurance, it will never venture to pray. This assurance, however, and joy fulness of heart we cannot obtain, unless we know with certainty that our sins are forgiven. Here there is, however, a necessary and yet a consolatory clause annexed: As we forgive those who trespass against us. He has promised, that we shall be certain that all our sins are forgiven and pardoned, provided we also forgive our neighbors. For, as we daily commit many offences against God, and stiil he forgives all through grace; so we must also ever forgive our neighbors who do us injury, violence, and injustice, and manifest a wicked disposition towards us. But if you do not forgive, think not that God will for- give you ; if, on the other hand, you forgive, you have the consola- tion and assurance, that you are forgiven in heaven, not on account of your forgiveness towards others, for God does it freely and through pure grace, because he has promised it, as the Gospel teaches ; but for the purpose of strengthening and assuring us, he proposes this as an evidence in connection with the promise ; which accords with this petition, Luke 6, 37 : " Forgive, and ye shall be forgiven.^' For this reason, Christ also repeats it immediately after the Lord's Prayer, Matt. 6, 14, saying : '"' For if ye forgive men their tres- passes, your heavenly Father will also forgive 3'ou." Therefore, this evidence is connected with this petition, that when we pray, we may be reminded of the promise, and thus think: "Be- loved Father, for this reason I come and pray, that thou wouldst forgive me, not that I can make satisfaction, or that I merit enough by my works, but because (hou hast promised it, and set thy seal to it, so that it might be as certain as if I had absolution announced by thyself." For, as much as Baptism and the Sacrament, instituted as external evidences, avail, so much can tiiis evidence also avail io 516 THK LAKGER CATECHISM. strengthening and cheering our consciences ; and it is even particii- larly set before ns, that we might use and exercise it every hour, ag ^ thing which we continually have with us. THE SIXTH PETITION. And lead vs not into temvtaHon. We have now sufficiently heard what pains and labor are required to retain all that we pray for, and to persevere in it constantly ; and €ven then we cannot accomplish this end without error and stum- bling. And besides, although we nuiy have obtained remission of sins and a clear conscience, and be entirely al)solved, yet the condi- tion of this life is of such a nature, that one may stand to-day, and fall to-morrow. We must, therefore, even if we are pious, and stand with clear conscience before God, still pray, that he may not permit lis to fell back again, and yield to diiTiculties or temptations. Temp- tation, however, or, as our Saxons formerly called it, Bekohrung, allurement, is of three kinds, — that of the flesh, that of the v)orld, and that of the devil. For we dwell in the fiesh, and our Adaraic nature cleaves to us, which exerts its influence, and daily entices us to unchastity, indolence, excess, avarice, deception, and fraud, and in short, to all evil lusts which cleave to us by nature, and which are excited by others, namely, by associates, l)y examples, by hear- ing and seeing, which freqiiently infiavne and con'upt even an inno- cent heart. And finali}^, the world adds 'its force, which otFends«s with words find actions, and provokes us to wrath and impatience. And in a word, there is nothing seen here but wrath and envy, 'animosity, violence and injustice, treacherv, revenge, imprecation, reproach, de- traction, arrogance., pride, ostentation, worldly honor, fame, anrl power', here no one is willing to be the least, but desires to be the greatest, and to artract notice in preference to all others. And in addition to these, the devil comes, irsstigating and pro- voking tvery W'here. But especially is he occupied in those distur- bances which pertain to the consciences and to spii'itual matters; that is, he endeavors to cause us to disregard and slight both the "Word and works of Ond, so that he may dri-iw us away fi-ora faith, fiope, and love, and bring us to unbelief, presumption, pride, and dT^^da i'a^ey^ or even to extreme despair, the denial and blasphemy of Of)di,,(ir)(] to other innumrrgb^e, detestable crimes. These are snares OF THE LOKD*S PKAYER. ill? and nets, yes, real fiery darts most malignantly hurled into the hu- man heart, not hy tiesh and blood, but by the devil himself. These are indeed great and grievous dangers and oppositions, which every Christian must endure, and grievous enough are they, if but one alone had to be borne. Therefore, we should be urged by these to invoke and pray God incessantly, while we are in this de- praved life, in which we are assailed, pursued, and persecuted on £very side, not to let us become faint and weary, and fall back atjain into sin, shame, and unbelief; for otherwise, it is impossible to over- come even the slightest attack. Now, this may be termed not leading us into temptation, if God ■gives us power and strength to withstand it ; although the tempta- tion be not icinoved or taken away. For temptation and entice- ment none of us can avoid, while we live in the ilesh and the devil •surrounds us; and there is no other alternative, we must endure temptations, yes, we must be involved in them; but here we pray, that we may not fall into them, and be overwhehned. To feel temptation, therefore, and to consent or agree to it, are things very ditiercnt. We must all feel temptations, not however all alike ; but some more numerous and severe ones than others ; for instance, youth are especially infested by the temptations of the flesh; again, the adult and the aged are tempted l)y the world ; hut others who are engaged in spiritual matters, that is, stronger Christians, are tempted by the devii. But this feeling, since it is repugnant to our will, and since we would rather be freed from it, can injure no one ; for if it were not felt, it could not be called a temptation. But we give our consent to them, when we indulge in them throuo-h our loose habits, without resisting or praying against tliem. Therefore, we Christians must be prepared for, and daily expect the incessant attacks of temptation, so that none of us may act as securely and carelessly as if the devil were far from us ; but we should -every wiiere av.-ait the stroke, and avert it. For although I may now be cliasfe, patient, and cheerful, and in firm faith, still the devil ran in this hour hiu'i such a dart into my heart, that I can scarcely ■withstand it ; for he is a foe who never ceases nor becomes weary, so rayer can check it and repel him. THE SEVENTH AND LAST PETITION. But deliver ns from evil. Amen. This article reads thus in the Greek : a?Aa ptirrat f^/xa^ arto rov ftovyjpov, deliver or preserve us from evil or the wicked one; and it appears even as if he spoke concerning the devil, and as if he wished to comprehend all in one mass, so that the whole sum of all our prayers may be directed against our chief enemy. For he it is who impedes among us all that we pray for — the name or honor of God, the kingdom and will of God, daily bread, peaceful and joyful con- science, &c. We shall, therefore, in conclusion, bring these things all together, and say : " Grant, beloved Father, that we may be liberated from all misfortunes.'- Yet in the evil which may befall us, under the king- dom of the devil, are Included — poverty, shame, death, and in a word, all the distressing calamities and afflictions which are so innumerable on earth. For the devil, since he is not only a linr, but also a mur- derer, seeks continually after our lives, and wreaks his anger to bring us into misfoi'tunes and injuries. Hence it is, that he causes many a one to break his neck, deprives many of the use of their minds, others he causes to drovv-n themselves, and many he forces to commit sui- cide, and to do many other terrible crimes. Therefore, while we re- main on earth, it requires all that we can do to pray continually ao-ainst this chief enemy. For if God would not preserve us, we would not be secure a single hour in consequence of this foe. Hence you perceive again how God desires us to entreat him for allthino's, even in reference to those which injure our bodies, so that we may neither seek nor avv'ait assistance from any other source but from him. This however he has laid down in the last place; for if Ave shall be preserved and delivered from all evil, the name of God must first be hallowed in us, his kingdom be antong us, and his will be done, then he will finally guard us against sin awA shame ; more- over, from all that is grievous or por:iicioMs to sis. Thus God has briefly enufuerated all the necessities by which we maybe pressed, so that we iniiee;! can ha^;o no excuse for neglecting OF THE lord's prayer. 619 prayer. But upon this the efficacy of prayer depends, that we also learn to say, in addition, Amen ; that is, not to doubt that it is as- suredly heard, and will be granted. For it is nothing else but a word of indubitable faith, praying not with uncertainty, but know- ing that God does not deny it, since he has promised to grant it. Wherever such faith does not exist, there it is also impossible for a true prayer to be. It is therefore a pernicious conceit in those, who so pray that they dare not add the word Amen to the end of their prayer and conclude with certainty that God hears it, but remain in doubt, and say : " How should I feel so daring, and presume that God hears my prayer ? Am I not still a miserable sinner ?" &c. They act in this way, because they do not regard the promises of God, but look upon their own works and worthiness, contemning God, and charging him with falsehood ; for this reason they also receive nothing, as St. James, 1, G, 7, says : " But let him ask in faith, nothing wavering : for he that wavereth is like a wave of the sea, driven by the wind, and tossed. For let not that man think that he shall receive any thing of the Lord." Behold \ how much God is concerned about these things in order that we should be cer- tain that we do not pray in vain ; we should therefore by no means- lightly esteem our prayer. PART IV. OF BAPTISM. We have now completed the three chief articles of the common Christian doctrine. Besides these, it remains yet for us to speak of our two Sacraments, instituted by Christ, concerning which every Christian should have at least some general information, since there can be no Christian without them ; although, alas ! hitherto nothing has been taught concerning them. We shall, in the first place, r / h ', /however, take up the sul)ject of Baptism, through which we are first) f^_ I taken into the commimily of Christians. But in order that it may he clearlv uiiderstooil, we shall treat it in regular order, and adhere to that alone which is tiecessarv tor us to know. For the manner 620 THE LARGER CATECHISM. in which it is to be maintained and defended against heretics ancJ factions, we shall commit to the learned. In the first place, it is above all things necessary to be well ac- quainted with the words upon which Baptism is founded, and to which may be referred all that is to be said about it, namely, where Christ, the Lord, Matt. 28, 19, says: Go ye, therefore, and teach all nations, hapitzing them in the name of the Father, and of the Son, and of the Holy Ghost. Again, in the last chapter of Mark : He that helieveth and is baptized, shall he saved ; hnt he thai helieveth not, shall he damned. Mark 16, 16. You should in the first place observe, that in these words the command and institution of God are embraced, so that no one may doubt Baptism to be a divine oidinance, not devised or invented by men. For as I can declare with certainty, that no man has produced the Ten Commandments, the Creed, and the Lord's Prayer out of his own imagination, but God himself has revealed and given them ;- so I can likewise assert without hesitation, that Baptism is not a human device, but an institution of God himself; and besides, it is earnestly and strictly commanded, that we must permit ourselves to be baptized, or we shall not be saved ; lest any one should think it a thing so light as the putting on of a new scarlet garment. For it is' of the utmost importance to maintain Baptism in its exalted and' invaluable character, for which we mostly strive and cantend, since the world is now so full of sects, who exclaim, Baptism is an exter-- nal thing, and an external thing is useless But let an external thing be as it may^ here stand the word and command of God, how- ever, by which Baptism is instituted and confirmed ; and whatever God institutes and commands to be done, can certainly not be a use- less thing, but it must be exceedingly precious, even if it were in ap- pearance less than a mite of strav>'. If the Po])e's distributing indul- gences with his letters and bulls, or confirming altars or churches by them, could hitlicrto be esteemed highly, for the sake of the letter only and the seal ; on this accoimt we should esteem Baptism' much higher and more pi'ecious, because God has commanded it, and be- cause it is administered in his name; for thus read Ihe words "-■ Go, and baptize, — not in your name, l)ut in the name of God. To be liaptized in the name of God, is not to he baptizeci by man,, but by God himself. For this reason, even if it is administered through the hand of man, it is nevertheless truly (xod's own work ; hence each one can easilv conclude for himself, that it is much more* sublime (ban anv work done bv a sauit nr by anv other la-an. Vnr: or !10LY liAPTISM. 021 what work can be ])ertoiiue(l that is greater than the work o1"(jO(]? Bu( here the devil is most carefully occupied in ileceiving us with liilse appearances, and oi' leading us from the work of God to our owu performance. For it seems to be much more splendid and precious if a Carthusian friar performs many great and laborious works, and all of us esteem our own works and merits much more than those of CJod. But the Scripture teaches, that even if all the works of the monks were collected in a mass, no matter how precious they might appear, they would still not be as noble and good as if God should lift up a mite of straw. Why ? Because the person is nobler and better. Now, here we must not estimate the person accortling to the works, but the works according to the person, from whom they must receive their dignity and value. But human reason will not thus regard Baptism; and because it does not shine like the works which we perform, we imagine it must a\ ail nothing. Learn, then, from these remarks lo f^rra a proper view of this matter, and, to the question. What is Baptism ? to reply thus : — It is not merely simple water, but it is water embraced in the word and command of God, and through this it is sanctified, so that it is nothing else but divine water; not that the water in itself is better than other water, but because it is connected with the word and command of God. For this reason, it is nothing but the illusion "of the devil, that our innovators at the present day, for the purpose of degrading Baptism, separate from it the word and institution of God, and view but the water which is dipped out of the fountain, and then exclaim with foaming lips:— "How can a handful of water help the soul .'"' Yes, beloved friend, who does not know that if it is taken by itself, w^Tler is water ? But how dare you thus commit violence on the order of God, and tear from it the most valuable treasure, with which God has connected it, and which he will by r)' no means have separatetl from it? For the w'ord or counnand of Go;l, and the name of God, constitute its essential qualitv, — a tiea- suie which is greater and nobler than heaven, and earth. In this manner, then, learn to discern that the water of Baptism is quite a different thing t'rom all other water, not on account of the natural substance, but because here something more noble is connec- ted with it. For God him'^c'lf honors it with his name, and confirms it with his power and authority. For this reason, it is not only natural water, but divirc, heavenly, lioly, and blessed water, for it c;ianot he extolled too higlilv, all for tlie sake of tlie word, which is a heavenly, holy word, which no (nio ran ])raisc sutncientlv ; for it p()sse-;ses all tliuL is (ioTs: litnce if receives its essence also, en- fy^Z THE LARGER CATECHISM. titling it to the appellation of Sacrament, as St. Agustine also has- taught : Accedat verbum ad elemenfum, et jit sacramentum ; that is, when the word cpmes to the element or the natural object, it be- comes a sacrament, that is, a holy ordinance — a divine testimony. Therefore, we ever teach that the sacraments and all external things, which God orders and institutes, should be viewed, not ac- cording to the gross external forms, as we look upon the hull of a nut, bat according to the manner in whkh the word of God is inclu- ded in them. For thus we speak in reference also to parents, and civil magistrates. If we view these, merely as having eyes, noses, skin, hair, flesh, and bones, we see that they resemble Turks and heathens ; and some one might come, and say : " Why shall I hold these higher in estimation than others ?" But since the command- ment says : Thou shall honor thy father and thy mother, we thus see another person, vested and adorned w^ith the majesty and glory of God. This commandment, I say, is the golden chain which he weais around his neck ; yes, the crown upon his head, which shows me how and why I shall honor this flesh and blood. In like manner and still more should you honor and esteem Bap- tism, for the sake of the word, — an institution which God himself has honored both with words and deeds, and which he has confirmed, besides, with visible miracles from heaven. For, do you suppose that it was a jest, when Christ permitted himself to be baptized, that the heavens opened, the Holy Ghost descended visibly, and every thing glowed with divine glory and majesty ? I therefore again .admonish, that the word and the water be not separated. For if the w^ord is separated from the water, it is not difl'erent from that used for ordinary purposes, and it may well be styled a common ablution ; but when It is connected with the word, as God has- ordained it, it is a sacrament, and it is called Christian Baptism. So much concerning the nature and value of this holy sacrament. In the second place, inasmuch as we now know what Baptism is, and how it is to be regarded, we must also learn the purpose and end for which it was instituted, that is, its benefits and eff"ects^ This we have admirably set forth in the words of Christ, quoted above, namely: "He that believeth and is bapti^^ed shall be saved,"' Mark Ifi, 16. Therefore, comprise it in rhe most simple manner,, thus, The virtue, work, use, fruit, t'xnl of Baptism, is to save. For no one is baptized in order to become a prince, but, as the words say, in order to be saved. It is well known, however, that to be saved \m- plies notl)ing less than to be liberated from sin, death, and the devil, tO' vnmv into the kingdom of Chris!, and lo livt eternally with him.- OF HOLY BAPTISM. 523 Here you perceive again how precious and valuable Baptism is to be esteemed, since we obtain in it such an inestimable treasure, — a cir- cumstance which goes far to prove that Jiaptjsm cannot be mere, smaple water; for simple water could not effect what is thus accomplished by the word of God, and because, as previously said, the name of God is in it. But wherever the name of God is, there also must be life and salvation ; hence it is truly a divine, blissfid, fruitful, and gracious water; for through the word it obtains the power to become a washing of regeneration, as St. Paul terms it. Tit. 3, 5. But in reply to our sophists, the innovating spirits, who assert, that faith alone saves, and that works and external things add noth- ing to salvation, we say, it is true, that nothing in ics effects it, but faith, as we shall hear subsequently. But these blind leaders will not observe, that faith must have something which it believes, that is, to which it adheres, and upon which it rests and depends. Thus faith adheres to the water, and believes that in Baptism are embraced life and eternal happiness, not through any virtue of the water, as has been sufficiently stated, but through Baptism's being connected with the word and ordinance of God, and ennobled by his name. Now, if I believe this, in what else do I believe but in God, as in him who has given and implanted his name in Baptism, and proposed to us this external object, in which we aie able to lay hold of this treasure ? Now, these innovators are so insane as to separate faith and the object to which it adheres, although that object is external. Indeed it should and must be external, so that it can be perceived and ap- prehended by the senses, and conveyed to the heart through them ; for the whole Gospel is an external and oral message. In a word, whatever God does and performs in us, he wishes to effect throuoh such external ordinances. Now, wherever he speaks, yes, rather in whatever way oi' through whatever instrument he speaks, to this the eyes of faith are to be directed, and to this faith must cleave. Now, liere we have the words: " He that believeth and is baptized shall be saved." In reference to what else are these words spoken, but to Baptism ; that is, the water embraced in the ordinance of God ? It follows, therefore, that whoever rejects Baptism, rejects the Word of God, rejects faith, and Christ, who refers and binds us to Baptism. In the third place, since we perceive the great benefit and efhcacy of Baptism, let us proceed to inquire who is the person that receives the gifts and benefits of Baptism; and this is also most beautifully and (.'lerirly expressed even in ihese words: '' He that believeth and as haptizi'd shall be saved." That is, faith alone makes the person 024 THE T.AKGES. CATECHISM. wortliy to receive this heavenly, sacred water Ijeiieficially. For since this blessing is proffered and promised heie in the words, by and with the water, it cannot be received otherwise than by our believing ..it from our hearts. Without faith Baptism is of no benefit, although in itself it is a divine, inestimable treasure. Upon these few words, — He that believeth, — so much therefore depends, that they exclude and reject all works which we can do with a view to merit and ob- tain salvation through them. For it is irrevocably decreed, that ■whatever is not faith, profits nothing in obtaining salvation, nor can it receive any blessing. But if they exclaim, as they are accustomed to do : " Baptism it- self is a work, and you say works are of no consequence in obtaining salvation, wherein then does faith consist?" Reply: — Yes, it is true, our Avorks do nothing towards salvation; but Baptism is not our work, it is the work of God ; (for you must, as already said, draw a wide line of distinction between the Christian baptism and common ablution;) but the works of God are salutary and essential to salvation, not excluding, but requiring faith ; for without faith we could not comprehend thern. For, by permitting tlie water to be poured over you, you have not yet received Baptism in such a man- ner as to benefit you ; but it becomes of saving eti'ect to you, if you permit yourself to be baptized under the persuasion that it is accord- ing to the order and command of God, and besides, receive it in his name, so that you may receive in the water the promised salvation. Now, neither the hand nor the body can do this, but the heart must believe. Thus you perceive clearly, that here there is no work- performed by us, but a treasure received which God gives us, and which faith apprehends; even as Christ the Lord on the Cross is not a work, but a treasure included in the word, and presented to us throug-h it, and received through faith. Therefoi'e, they do us injustice, who cry out against us that we preach in opposition to faith, when at the same tiiiie we insist upon it alone, as being so es- .sentially necessary, that without it we cisi neither receive nor enjoy any tiling whatever.. Thus we have the three parts, whicli are necessary to be known concerning this sacrament, especially that God's ordinance is to be held in all due honor, which alone would be suthcient to move us to its observance, even if it were wholly an external thing; just as the commandment, Thou s/talf honor thy fa/ her and thy mother — referr- jng only to external flesh «nd blood, and which we oliserve not in 7 530 THE LARGER CATECHISM. permit himself to be immersed into water a hundred times, it would still be no more than one baptism ; this work, however, continues and the signification is permanent. Thus repentance is nothing else than an access and a reaccess to Baptism, — to repeat and to practice that which we had before commenced, and which, however, we had neglected. This I say, in order that we may not fall into the error, which we had entertained a long time, that we could no more avail our- selves of the benefit of Baptism, after we had fallen into sin again. And this error arises in consequence of not considering Baptism any thing more than an external work which was once performed. And indeed it originated from these words, written by St. Jerome : " Re- pentance is a subsidiary plank, which is intended to rescue us, and upon which we must swim and pass over the sea of this world, after the vessel is broken, into which we had stept and taken sail, when we entered into the community of the Christian church." But by these words, the use of Baptism is destroyed, so that it can be of no more benefit to us. They are, therefore, neither correctly spoken, nor rightly conceived ; for Baptism does not fail, since, as already said, it is the order or institution of God, and not a device of ours: but it is not a rare occurrence to depart from it ; yet if any one de- parts, let him see that he swim to it, and hold on,, till he gets on board again, and pursues his course in it, as he had commenced. Thus we see how excellent an institution Baptism is ; it rescues us from the jaws of the devil, makes God our own, subdues and re- moves our sins, and strengthens the new man in us daily, ever go- ing on and continuing its work, till we shall be removed from this state of wretchedness to that of eternal felicity. Each one ought, therefore, to consider Baptism as a daily garment, with which he should always be clothed, that he may ever be found in faith and its fruits, that he may suppress the concupisence of the old man, and increase in the new. For if we wish to be Christians, we must car- ry out the work of Baptism, which entitles us to the name of Christians ; but if any one falls from it, let him return to it. For as Christ, the mercy-seat, does not retreat or prevent us from coming to him again, although we commit sin, so all hrs treasures and gifts remain open to our enjoyment. Now, if in Baptism the remission of sin is once obtained, it still continues daily as long as we live, that is, while we are encumbered with the old man. 30 s90«;d loi rjoiants) such a ceii ^u ^ are inseparably united, on Baptism," published u eral times reissued and ioclu 531 PART V. OF THE SACRAMENT OF THE ALTAR. As we treated the subject of holy Baptism, so we must Ukewise -speak of the other sacrament ; namely, of these three parts : What it is, what it confers, and who should receive it. And all these are manifested by the words in which it was instituted by Ciirist, and which every one should know, who wishes to be a Christian, and desires to approach the sacrament of the Lord's Supper. For we are not disposed to permit those to approach the Sacrament, nor to administer it to them, who do not know what they seek there, or why they approach it. The words, however, are these: " Our Lord Jesus Christ, the night in which he was betrayed, took bread, and when he had given thanks, he brake it, and gave it to his disciples, saying: Take, eat, this is my body, which is given for you. Do this in remembrance of me." " Likewise after the supper, he took the cup, gave thanks, and gave it to them, saying: Drink ye all of this ; this cup is the new testament in my blood, which is shed for you for the remission of sins. Do this, as often as ye drink it, in remembrance of me." Here also we shall not enter into discussion, nor contend with those who blaspheme and desecrate this sacrament ; but we shall first consider, as we did with respect to Baptism, on what the power and virtue of this sacrament depend, and show that the principal thing is, the word and ordinance, or command of God ; for it was neither de- vised nor invented by any man, but it was instituted by Christ without the counsel and deliberation of any man. Therefore, as the Ten Com- mandments, the Lord's Prayer, and the Creed, retain their nature and dignity, even if you never keep, repeat, or believe them; so this venerable sacrament retains its validity, and nothing is impaired or taken from it, even if we do use and treat it unworthily. Do you suppose that God pays such deference to our deeds or faith, as to permit his ordinance and institution to change for such reasons? For we see that in all temporal atlairs, every thing remains as God has created and ordered it, in whatever manner we use and treat it. This should always be inculcated ; for by this means the murmur of all fanatics can be confounded and silenced ; for they view the Sac- ii-ament as a work of our own, independent of the Word of God. IVhnl then is the Sacra tnent of the Altar/ Answer : — It is iht 622 THE LARGER CATECHISM. C ^ true body and blood of Christ our Lord, in and ivith bread and wine, commanded through the uwrds of Christ, for us Christians to eat and to drink. And as we have said concerning Baptism, that it is not simple water, so we also say here, this sacrament is bread and wine, but not mere bread and wine, as taken to the table on other occasions, but bread and wine comprehended in the Word of God and connected with it. It is the word, I say, that makes and distinguishes this sacra- ment, so that it is not mere bread and wine, but is, and is called, the body and blood of Christ. For it is said : Jiccedat verhum ad elemen- tum, et fit sacramentian, that is, when the word is added to the exter- nal element, it becomes a sacrament. This declaration of St. Augus- tine is very explicit, and he has scarcely anywhere uttered a more ex- cellent one. The word appropriates the element to the sacrament ; if this is not done, it remains a mere element. Now, it is not the word and ordinance or institution of a prince or of an emperor, but the word of the Supreme Majesty ; therefore all creatures should prostrate them- selves, and acknowledge it to be even as he says, and we should ac- cept it with all honor, fear, and humility. By this word you can strengthen your conscience, and say : " If a hundred thousand devils, together with all the fanatics, approach, exclaiming, how can bread and wine be the body and blood of Christ, &c., I still know that all these spirits and the learned altogether, are not as wise as the Divine Majesty." Now, here occur the words of Christ : Take, eat, this is my body ; drink ye all of this, this is the new testament in my blood, &c. To these words we constantly adhere, and we shall see who may presume to overcome Christ, and to use these words otherwise than he has declared them. It is true ' indeed, if you separate the words from it, or view it apart from the ' words, there remains nothing but mere bread and wine ; but if the words remain with the bread and wine, as they should and must, this sacrament is, agreeably to the words themselves, the true body and blood of Christ. For as the mouth of Christ speaks and de- j clares, so it is, inasmuch as he can neither lie nor deceive. Hence it is easy to reply to the various questions, about which many are now solicitous ; for instance, — whether a wicked priest may handle and administer the Sacrament, and the like ? For here we conclude, and assert ; Even if a knave receives or administers the Sacrament, he receives the right Sacrament, that is, the body and blood of Christ, as well as he who partakes it in the most reveren- tial and dignified manner ; for it is founded, not upon human sancti- ty, but upon the Word of God ; and as no saint on earth, yea, no an- OF THE SACRAMENT OF THE ALTAR. 533 gel in heaven, can make bread and wine the body and blood of Christ ; so likewise no one can alter or change it, even if the Sacra- ment is misused. The words, through which it became a sacrament, and through which it was instituted, do not become false on account of the unworthiness or unbelief of the person. For he does not say, if you believe or are worthy, you have my body and blood, but, Take^ eat, and drink, this is my body and blood. Again, do this, (name- ly, this which I now do, institute, give and command you to take,) which is as much as to say : Thank God, whether you be worthy or unworthy, you here have Christ's body and blood by virtue of these words which come to the bread and wine. Mark this, and re- tain it well ; for upon these words depend our grounds, our protec- tion, and defence against all the errors and seductions which have arisen, and which may yet arise. Thus we have briefly considered the first part that belongs to this sacrament. We shall now consider its virtue and utility, chiefly on account of which the Sacrament was instituted, and which are the most necessary qualities in it ; that we may know what we should seek and obtain. Now, this is clear and easy to be understood, even from the words which we have mentioned : This is my body and blood, given and shed for you for the remission of sins. The im- port of these words is briefly this : — We approach the Sacrament in order to receive a treasure, through and in which we obtain the re- mission of sins. Why do we obtain this ? Because the words are employed which give it to us ; for he commands me to eat and to drink, in order that it may be mine and be beneficial to me, as a sure pledge and a sign : yea, to receive even this blessing which was set apart for me, against ray sins, my death, and every evil. It is, therefore, very appropriately called food for the soul, which nourishes and strengthens the new man ; for through Baptism we are born anew, but beside this, the old vicious nature in the flesh and blood nevertheless adheres to man, in which there are so many im- pediments and obstacles, with which we are opposed as well by tlie devil as by the world, so that we often become weary and faint, and sometimes stumble. This sacrament is, therefore, given as daily food and nourishment, by which faith may repair and recover its strength, so that it may not fall back in this contest, but increase in strengtii. For the new life must be so regulated as continually to increase and progress. On the other hand, it has much to endure ; for the devil is an enemy so malignant, that if he perceives us opposing him and attacking the old man, if he cannot defeat us by force, he wearies us by lurk- 534 THE LARGER CATECHISM. ing about on all sides, trying all his arts without ceasing, so that, either permitting our faith to decline, or our physical powers to fail, we become dull and impatient. This consolation then is given for this purpose, that when the heart feels these things becoming too oppressive for it, it can here obtain new strength and refreshment. But our wise spirits, who cry out vociferously, " How can bread and wine forgive sins or strengthen faith?" pervert our meaning with their strange erudition and wisdom, when at the same time they hear and know that we do not say this bread and wine, — as bread in itself is bread, — but of such bread and wine as are the body and blood of Christ,* and such as are connected w^ith the words : this and no other, I say, is the treasure indeed, through which this forgive- ness of sins is obtained. Now it is indeed not otherwise applied and appropriated to us, than in these words, given and shed for you ; for in these words it is said both that it is the body and blood of Christ, and that it is yours as a treasure and a gift. Now the body of Christ cannot be a fruitless, vain thing, accomplishing nothing and affording no benefit. As great, however, as the treasure is in itself, it must be embraced, and administered to us, in the word, otherwise we could never be able either to seek it, or to have any knowl- edge of it. Therefore their assertion is frivolous, when they say, " That the body and blood of Christ are not given and shed for us in the Eucharist, and that for this reason we cannot obtain the forgiveness of sins in the sacrament of the Lord's Supper." For, although this work was accomplished on the Cross, and the remission of sins ob- tained, yet they cannot be communicated to us otherwise than through the word ; for how could we otherwise know that these things had been accomplished, or that they are presented to us, if they are not handed down to us through the Word ? From what source do they know it, or how can they apprehend the remission of sins, and apply it to themselves, if they do not support themselves by, and believe in the Scripture and the Gospel ? Now indeed the whole Gospel, and the article of the Creed, — / believe in a holy Christian church, forgiveness of sins, &c., — by virtue of the word, are embraced in this sacrament, and presented to us. Why then should we permit this treasure to be torn away from this sacrament, when at the same time they must acknowledge, that even these words are those which we hear every where in the Gospel ? And in truth, as little can they affirm that these words in the Sacrament are of no * See note on this subject, page .T8 I. OK THE SACRAMENT OF THE ALTAR. 535 benefit, as they dare to affirm that the whole Gospel or the Word of God, apart from the Sacrament, is of no benefit. Thus, then, we have the whole doctrine of the Sacratoent, both what it is in itself, and the benefits it confers. Now we must also consider who the person is that experiences this efficacy and benefit. To show this in the briefest manner, we say, as we did in reference to Baptism, that whoever believes this, receives what the words declare and offer. For they are not declared and revealed to wood and stone, but to those who hear them, and to whom he says, Take and eat. And since he offers and promises forgiveness of sins, it cannot be received otherwise than through faith. Such faith he himself requires in these words, when he says. Given for you, and shed for you: as if he should say, I give you my body and blood, and bid you eat and drink, in order that you may embrace and en- joy them. Now whoever permits this to be declared to him, and believes it to be true, enjoys it; but whoever does not believe, receives no benefit, inasmuch as he allows it to be presented to him in vain, and desires not to enjoy this salutary blessing. This treasure is indeed set apart and placed before the door, yea, upon the table, for all ; but you are required to embrace it, and firmly to believe what the words declare it to be. Now this is the whole Christian preparation for receiving this sa- crament worthily. For since this treasure is wholly presented to us in the words, it cannot be apprehended and applied otherwise than by the heart ; for we cannot lay hold on this gift and eternal treas- ure with our hands. Fasting and prayer, may indeed be an external preparation and exercise for the young, to enable them to conduct and demean themselves modestly and reverently towards the body and blood of Christ ; but that which is given in and through this sa- crament, the body cannot apprehend and appropriate, but the faith oi the heart does it, which perceives and desires this treasure. Let this suffice, being as much as is necessary for general instruction concerning this sacrament ; lor whatever is necessary further to be said in reference to it, belongs to another occasion. Finally, inasmuch as we now have the right sense and true doc- trine of this sacrament, an admonition and exhortation are also highly necessary, lest we should neglect this great treasure which is daily atlministered and distributed among Christians ; that is, that those who wish to be Christians, should accustom themselves to re- ceive this highly venerable sacrament frequently. For we see that per- sons are careless and dilatory about this matter ; and the greater portion of those who hear the Gospel, — since the frivolous opinions 536 THE LARGER CATECHISM. of the Pope are removed, in consequence of which we are Uberated from his constraint and authority, — pass indeed a year or two, or even longer, without the Sacrament, as if they were Christians so strong as not to need it ; and some allow themselves to be prevented and deterred from it, because we have taught that no one should ap- proach, unless feeling a hunger and thirst which urge him. Others maintain that it is free and unnecessary, and that it is sufficient if they believe in other respects ; and thus the greater part lose all de- votion and affection for the Sacrament, becoming entirely rude, and finally hold in contempt both the Sacrament and the Word of God. Now it is true, as we have said, that no one should by any means be forced or compelled to approach the Sacrament, lest we should again establish a new inquisition. Yet it should, however, be known that those persons who keep away and abstain from the Sa- crament so long a time, are not to be held as Christians ; for Christ did not institute it to be used as a mere spectacle, but he commanded his Christians to eat and to drink it, remembering him through it. And in truth those who are true Christians, and hold this sacra- ment dear and precious, should really force themselves to it ; yet, for the purpose of inducing the inexperienced and the weak, who also wish to be Christians, the more to consider the reasons and necessities which should urge them to receive the Sacrament, we shall make a few remarks on the subject. For, as in other matters touching faith, love, and patience, it is not enough to teach and to instruct only, but also to admonish daily ; and so here it is necessary to con- tinue preaching, so that we may not become careless and averse to this matter, since we know and feel how the devil always strives against this and every Christian exercise, and, as far as he is able, drives and forces away from it as many as he can. And in the first place, we have an expressive text in the words of Christ, Do this in remembrance of me. These are the words of a command, by which it is enjoined on those who wish to be Christians to partake of this sacrament. For this reason, who- ever wishes to be a disciple of Christ, to whom he here speaks, let him reflect, and adhere to the requirements of these words, not through constraint, as being forced by men, but through obcihence and to the honor of Christ. But perhaps you may say, these wortis .ds off. as ye do it, stand here in connection ; bere lie forces no one, but leaves it to the freedom of his choice. Heply : — This is true, but they do not say, that we should never do it. Yes, since he de- clares even these words: Jls oft as ye do if, it is imj)lie(l that it is to be done often ; and more than this, he wishes the Sacrament to OF THE SACRAMENT OF THE ALTAR. 537 be free, — not confined to a particular time like the Jewish Passover, which they were compelled to eat hut once each year, invarifibly on the evening of the fourteenth (hiy of the first full moon, — as if he would say, I institute for you a paschal festival, or a supper, which you shall enjoy, not only on the anniversary of this evening-, but often, when and where you wish, according to the opportunity and necessity of each one, confined to no particular place or fixed time. And yet the Pope afterwards perverted it, and made out of it a Jewish festival. Thus you perceive, that there is not such an extent of liberty left as to allow us to contemn the Sacrament. For if a pei'son, having nothi ig to prevent him, still never desires and always neglects to re- ceive the Sacrament, this I regard as contemning it. If you wish to have this liberty, then assume even so much as not to be a Chris- tian, and you need neither believe nor pray ; for the one is equally as well the i ij'mction of Christ as the other. But if you wish to be a Ch.istian, you must at least occasionally act up to the requirements of this com uand, and be ol)e Lent to it ; for this command should, in- deed, move you to examine yourself, and to ask : " Behold, what kind of a Christian am I ? If I were a Christian, I would endeavor to do that which my Lord has commanded me to do." And in truth, since we conduct ourselves so strangely in reference to the sacrament of the Lord's Supper, it is easy to perceive what kind of Chi-i>tians we were un;ler the Papacy, as these approached it through the fear and constraint of human commands, without love and desire, and had no respect for the command of Christ ; but we neither force nor violently compel any one to approach, nor should any do it for our gratification. This fact itself, that Christ requires it and that it is pleasing to him, should, however, induce and urge you to it. We should not allow ourselves to be forced either to faith, or to good works of any kind, by men. We do nothing more than tell you and admonish you of what you should do, not for our sake, but for your own. Christ calls you, and encourages you ; if you will reject this call with contempt, then answer for it yourself. The first thing necessary then, especially for those who are cold and negligent, is for them to reflect seriously and to awake. For this is undoubtedly true, — as I have indeed experienced in myself, and as every one will discover in himself, — that if we thus separate ourselves from the enjoyment of the Sacrament, we daily become the more careless and cold, and finally neglect it altogether. But if the Fucharist is more frequently used, we may examine our hearts and our consciences, and conduct ourselves as persons who sincerely de- 5'^ The larger catechism. sire to be in favor with God : yes, the more frequently we enjoy it the more the heart is warmed and animated, so that it may not grow entirely cold. But if you ask, — What then, if I feel that I am unfit to receive the Sacrament ? Answer :■ — This feeling troubles me too, resulting especially from the old impression made by the teachings of the Pope^ under whom we tormented ourselves to a very great degree, in order that we might become entirely pure, and that God might not dis- cover the slightest imperfection in us ; in consequence of which we felt so intimidated, that every one immediately became alarmed, and sairl: " O, alas I I am unworthy." For human nature and reason* begin' to estimate our worthiness in comparison with this great and- precious blessing : here they find themselves as an obscure lantern compared w^ith the meridian sun, or as dust with precious stone } and because they feel thisj they are unwilling to approach the Sacra- ment, deferring it until they become fit, to such a length of time,- that one week brings on another, and one half year another. But if you wish to take into consideration yonr piety and purity, and ta strive after these, so that nothing may disturb you, you can never approach the Sacrament. Therefore we should make a distinction here between persons. For those who are intractable- and obstinatCy we shouki advise to abstain from the Sacrament ; for they are not prepared to receive the remission of sins, having no desire for it, and not wishing to be pious. But others who are not so rude and dissolute, and who earnestly desire that they might be pious, should not be absent fiom the Lord's Supper, even if they are otherwise weak and defective, even as St. Hilary has said : " If a sin is not committed in such a w'ay that the perpetrator can be justly excluded from the congregation, and re- garded as a heathen, he should not stay away from the Sacrament, so that he may not deprive himself of life." For no one w^ill arrive at such a degree of perfection, as not to have daily defects in his flesh and blood. For this reason, such persons should learn that the greatest wis^ dora is to know that the Sacrament does not depend on our worthi ness ; for Vv'e do not permit ourselves to be baptized,- as being meri- torious and holy ; nor do we confess our sins, as being pure and sin- less ; but on the contrary, we confess as being poor and miserable, and even because we are undeserving; yet, if anyone should neither desire grace nor absolution, nor tiiink of amending his W3:ys, he is unworthv to approacli the Saci'amrnt. But whoever desires t(> have 'Trace and consoUition, should uicrc himself, allowing; OF IHE SACRAMENT (VF THE ALTAR. 539 •«oone lo deter him from it ; and he should say : " I would truly dc- -sire to be worthy, but I approach, not upon the merit of any wor- thiness, but upon the authority of thy word, — because thou hast commanded it, — as one who desires to be thy disciple, let my wor- thiness remain where it can." But this is a difficult a«d a grave ■resolution ; for the fact that we look more upon ourselves than upon the word and voice of Christ, continually lies in our way, and im- pedes us. For human nature ardently wishes so to act that it may -firmly rely and depend on itself; if frustrated in this attempt, it will not approach. Let tliis suffice in reference to the first part. In the second 'place, besides this command there is aleo a promise, as we have seen above, which should raosi; forcibly incite and urge ijs. For here stand the gracious and lovely words : This is ■.my body, given for you: this is my blood, shed for you for the re- mission of si)is. Tliese words, I have said, are preached, not to wood or stone, but to me and you ; othervrise he might as well have remained silent, and instituted no sacrament. Reflect, then, and i}> .-clude yourself also in these words {f)r you), so that he may not speak unto you in vain. For here he offers unto us the whole treasure which he brought from heaven for us ; and besides, he also invites us in the most friendly manner; as for instance, in Matt. 11, 28, where he says: " Come unto me, all ye that labor and are heavy laden, and I will give you rest." Now it is indeed a sin and a shame, since he so lovingly and fervently calls and admonishes us to our highest and best good, that we conduct ourselves so strangely towards it, and go on from time to time, until we become entirely eold and hardened, and have neither desire nor love for it. We must indeed not look upon the Sacrament as an injurious thing, from which we should flee ; but as a pure and salutary medicine, vvhich benefits us and gives us Hfe, both in our souls and bodies. For where the soul is reno- vated, the body is also benefitted.* Wby then do we act in refer- €nce to the Sacrament as if it were a poison in wiiich we eat death? It is true, indeed, that those who contemn it and live inconsistent with the principles of Christianity, receive it to their injirry and con- demnation ; for TIG them nothing shall be good and wholesome, even as a ])a(ient who, through his wantonness, eats and drinlcs that which is forbifhlen him by the physician. But those who feel their weak- ness, who desire to be freed from it, and wish to obtain help, should not view it or use it otherwise than as a j^recious antidote against •Namely, becansp thr trarKjinilfity and sor?nlfy of thc.minr! rj:rr1 an influ^iioe £]80, and in several editions of the Catechism, and among these in the new Arnold edition." S"e Dr. Raumgnrten's Christian Book of Concord, published by C-linu-r, nt Ilnil-. in 17 17, yi:\'-'- 70ri. 544 THE LARGER CATECHISM, we must ever preach, encouraging, inciting, and entreating them not to suffer that precious and consolatory treasure, which is presented through the Gospel, to pass in vain. We shall, therefore, say some- thing also in reference to Confession, for the purpose of instructing and aduionishing the inexperienced. In the first place, I have said that besides this confession, con- cerning which we here speak, there are two kinds of confession, which might rather he called a comujoti confession for all Christians; namely, that in which we confess to God alone, or to onr neighl)or alone, and ask for remission, — acknowledgements which are also im- plied in the Lord's Prayei', where we say : Forgk^e u? our (re pis- ses, as ice for'Tive those w/w trespass against vs. Yes, the whole of this Prayer is nothing else than such a confession ; for what is our prayer, but that we confess our wants and the neglect of that which it is our dutv to perforn), desiring grace and a peaceful conscience ? Such confession shall and must be made without om"s>ion, while we live ; for in this, especially, consists the character of a Christian, that we acknowledge ourselves to be situiers, and pray for grace. In like manner the other confession, in whith each one acknowl- edges before his neighbor, is also included in the Lord's Prayer, namely, where we confess and foigive trespasses among each other, before we approach God and ask for remission. Now, all of us are guilty ; hence we should and may with propriety confess publicly, without fearing one another ; for no one is pious, and no one performs his duty towards God or his neighbor ; yet besides this general, there is also a particular guilt, — where one has provoked another to anger, on account of which he should ask his pardon. Consequently, in the Lord's Prayer, we have two absolutions, namely, for sins committed against God, and for sins committed against our neighbor, which are forgiven us if we forgive our neighbor and reconcile ourselves with him. Besides this useful, daily, and open confession, there is also a con- fession which may take place privately between two brothers. And if, from some special cause, we become disturbed with restless anxie- ty, and find our faith insufficient, we can make our complaint to a brother in this private confession, and obtain his advice, comfort, and support, whenever we desire. For this confession is not embraced in a command, like the other two, but it is left optional with every one who needs it, to use it to his necessity. And it derives its ori- gin and authority from the fact that Christ himself has placed and committed the absolution into the mouth of his Christian communi- ty, to release us from sins. Now wherever there is a heart which OF CONFESSION. 545 feels its sins and desires consolation, it has here an unfailing re- source in the Word of God, that God through a human being releases and acquits it of sins. Thus observe then, as I have frequently said, that confession com- prises two parts. The first is our work and act, to deplore our sins and desire consolation and renovation of soul. The other is a work of God, who through the word, in the mouth of man, absolves me from my sins, which is the chief and most valuable thing, rendering it desirable and consolatory. Now hitherto our work alone was insisted upon, and no further thought was indulged but for us to confess fully indeed ; but the other most essential part was neither regarded nor preached ; precisely as if it w'ere only a good work, with which we might compensate God ; and that unless con- fession were made perfectly and in the most accurate manner, abso- lution would avail nothing, and our sins would not be forgiven. By this means the people were driven to such excess that every one had to despair of confessing so fully, (which was impossible,) and no conscience was able to be at peace, or to depend on this absolution. Thus they have rendered this desirable confession not only useless to us, but severe and grievous, to the evident injury and ruin of souls. For this reason we should so view confession as to distinguish and separate these two parts far from each other, and esteem our own work as insignificant ; but the Word of God we should esteem as great and exalted ; and we should not enter upon our confession as if we wish- ed to perform a j^recious work, anil make a contribution to God, — but to obtain and leceive somelliing fioni him. You need not come and declare how pious or wicked you are; if you are a Christian, I know it well enough otherwise; if you are none, I know it still moi-e readily. But it is to be done, in order that you may lament your wants, and obtain help, a joyful heart, and a peaceful conscience. No one is allowed to force you to confession by authority ; but we say, whoever is a Christian, or freely wishes to be one, has an im- pressive a(hnouition here, to enter upon his confession, and obtain the precious treasuie. If you are no Christian, or do not desire this consolation, we shall let some one else compel you. By this means we abolish altny;elber the Pope's tyrannical authority, which is no- where to be tolerateii : lor, as said, we teach that whoever does not go to confession willingly and for the sake of absolution, should omit it. Yes, whoever presiuncs, on accoimt of the puiily oi his confes- sion, to relv nn Ins own woik, nn matter how pure and excellent he niav have niM.le bis coidessiojw iel bini abstain from it. But we ad- monish v():i to conlVss Mud make known \{)ur wants, nnt in order 546 THE LARGER CATECHISM. to perform it as a work, but to hear what God permits to hb declared to you ; the word, I say, or the absokition, you should consider, and esteem great and precious, receiving it with all due honor and gratitude, as an excellent and valuable treasure. Should we i lustrate this, and in connection with it exhibit the necessity which should urge and impel us to the confession of our sins, we would need but little compulsion or constraint ; our own conscience would truly urge each one, and so alarm him, that he would be glad of the opportunity to confess his sins ; and he would embrace it like a poor indigent beggar, when he hears that at a cer- tain place a rich distribution of money and clothing is made : here there is no need for a beadle to urge and to force him ; he would in- deed run of himself with whatever speed his physical powers would allow, lest he should fail in securing these benefits. Now, if we were to enjoin a command respecting it, that all beggars must run thither, insisting on this alone, and keeping silent in reference to what should be sought and obtained there, how could it be otherwise than that they would approach with reluctance, not expecting to obtain any thing there, but to be exposed in their poverty and imperfection? From this there would be but little enjoyment and consolation de- rived, but they would become only the more hostile to this injunc- tion, as if it were imposed upon them for reproach and derision, com- pelling them to let their poverty and wretchedness be seen. Even so the legates of the Pope have hitherto remained silent with respect to this rich and excellent privilege and inexpressible treasure, forcing multitudes to confession for no other purpose than to expose our imipurity and pollution. Who, under these circum- stances, could go to confession wilh cheerfulness? We do not say, however, that people must see how full of pollution you are, and thus contrast themselves with you ; but that they should advise you^ and say: " If }ou are poor and wretched, come, and use this salu- tary remedy." Now w^hoever feels his want and wretchedness, will indeed experience such a desire for confession, that he will attenrl tO' it with pleasure; but those who do not regard it or come of them- selves, we sulfer to take their own course ; but this they must know, that we do not regard thorn as Christians. Thus then we teach how excellent, how precious, and consolatory- confession is; wp admonish, moreover, that this precious treasure should not be hel-l in coi'.tompt, but he regarded as highly necessary .- Now if you arc a Chrislirtn, you noed neitlicr my constraint nor the- Pope's conv.nand, ii;it you will indeed impnrtnne,and ent,ea1j me, that Tou mTi\ hvcr-mc n pnrHcipnr.t iiiit. But ifs on <''«'spise it, and go on so» OF CONKESSIOX. 547 haughtily without confessing, we conclude that you are no Chris- tian, and that you should also not enjoy the sacrament of the Lord's Supper; for you despise that wi)ich no Christian should despise, and by this means render it impossible for you to have remission of sins. It is a sure indication too that you hold the Gospel in contempt. In a word, we would know of no constraint ; but we have nothinn^ to do with those who neither hear nor obey our preaching and ad- monition ; nor shall they enjoy any of the privileges of the Gospel. If you were a Christian, you should be glad to embrace the oppor- tunity of going even a hundred miles or more to discharge the duty, and not permit yourself to be compelled, but come and urge us to hear your confession. For here the constraint must be reversed, so that we are subjected to the command, and you be vested with the liberty ; we force no one, but permit ourselves to be urged, even as we are con- strained to preach, and to administer the sacraments. When we admonish to confession, therefore, we do nothing else but admonish every one to become a Christian ; if I succeed in bringing you to this, I have also brought you to confession. For those who long to be pious Christians, to be free from their sins, and to have joyful consciences, have the right hunger and thirst already, eagerly to grasp this bread even as the hart when pursued, and wea- ried with heat and thirst, as the 42d Psalm, verse 1, says : " As the hart panteth after the water-brooks, so panteth my soul after thee, O God." That is, as longing and anxious as the hart is after the fresh streams, so anxious and concerned am I about God's Word or absolution and the Sacrament. Behold, this is correct teaching concerning confession ; thus we should create a love and desire for it, so that people would come to it, and solicit us more than we might wish or desire. We shall let the Papists plague and torment them- selves and other people who do not esteem this treasure, and debar themselves from it ; but let us lift up our hands, and praise and thank God, that we have arrived at this knowledge and grace, Ameo. FORMULA OF CONCORD, FORMULA OF CONCORD. PART I. EPITOME; OR BPMMART OF THK ARTICLES, '~o^ rE'^MNG WHICH CONTROVERSIES HAVK ARISEH AMOR* tHE THEOLOGIANS OF THE AUGSBURG CONFESSION, AND WHICH ARE IN THE FOLLOWING REPETITION EXPLAINED AND ADJUSTED IN A CHRISTIAr* MANNER, ACCOKDING TO TIIF. AUTHORITY OF THE WORD OF GOD. OF THE COMPENDIOUS RULE AND STANDARD, ACCORDING TO WHICH ALL DOCTRINES ARE TO BE JUDGED, AND THE CONTROVERSIES WHICH HAVE ARISEN, ARE TO BE SET FORTH AND DETERMINED IN A CHRISTIAN MANNER. 1. We believe, teach, and confess, that the only rule and stand- nrd, according to which all doctrines and teachers alike ought to be tried and judged, are the prophetic and apostolic Scriptures of the Old and New Testaments alone, as it is written, Psalm 119, "Z- 105: "Thy Avord is a lamp unto ray feet, and a light unto my path." And St. Paul, Gal. 1, 8, says: "Though an angel from heaven preach any other Gospel unto you than that which we have preached unto you, let him be accursed." ^ Other writings, however, of ancient and modern teachers, what-\ ever their reputation may be, shall not be held to be of equal au«Z thority with the holy Scripture, but to be subordinate to it, and \ shall not be received otherwise or further than as witnesses respect- l ing the manner in which such doctrine of the Prophets and Apos ties, was held in certain places, after the age of the Apostles. 2. And as, irainediately after the time of the Apostles, and even while they were yet living, false teachers and heretics arose, against whom Symbols, that is, short, plain confessions, were drawn up in tlie first cliurclics, which were unanimously held as the univer- sal Christian fiitth and confession of the orthodox and true churches, namely, thr Aivn-tolic Symbol, the Nicene Symbol, and the Atha- 553 FORMULA OF CONCORD. EPITOME. nasian Symbol ; we publicly acknowledge these, and hereby reject all heresies and doctrines, which, in opposition to these, have been introduced into the church of God. 3. But so far as it pertains to the divisions in matters of faith, which have arisen in our day, we regard as the unanimous expres- sion and declaration of our Christian faith and confession, — partic- ularly in opposition to the Papacy and its false methods of worship, its idolatry, and its superstition, as well as to other sects, — the symbol of our time, the original, unaltered Augsburg Confession, delivered to the Emperor Charles V. at Augsburg, in the year 1530, at the great Diet ; together with the Apology of the same, and the Articles drawn up at Smalcald, in the year 1537, and sub- scribed by the most eminent theologians at that time. And inasmuch as these matters also concern all laymen, and the salvation of their souls, we also acknowledge the Smaller and Lar- ger Catechisms of Dr. Luther, in the form in which both these Catechisms occur in the writings of Luther, as a species of bible of the laity, comprising all that is treated of copiously in the holy- Scriptures, and all that it is necessary for a Christian to know for his salvation. According to the abovementioned principles, all doctrines must be conformed, and that which is contrary to them, must be rejec- ted and condemned, as being repugnant to the unanimous declara- tion of our faith. In this manner the difference between the holy Scriptures of the Old and New Testaments and all other writings, will be preserved, and the holy Scriptures alone will remain as the sole judge, rule, and standard, according to which, as the only touchstone, all doc- trines shall and must be understood and judged whether they be good or evil, right or wrong. But the other symbols and writings mentioned above, are not authorities like the holy Scriptures ; but they are only a testimony and explanation of our faith, showing the manner in which at any time the holy Scriptures were understood and explained by those who then lived, in respect to articles that had been controverted in the church of God, and also the grounds on which doctrines that were opposed to the holy Scriptures, had been rejected and condemned. 553 I. OF ORIGINAL SIN'. The chief question in this controversy. Whether original sin is properly, and without any distinction^ the corrupt nature, substance, and essence of man, or at least the principal and noblest part of his being, namely, the rational soul itself in its highest faculties and powers ? Or, whether there is a difference between the substance, nature, being, bofly, and soul of man, even after the fall, and original sin, so that the nature of man, on the one hand, and, on the other, original sin which clings to this corrupt nature and depraves it, are two distinct things ? AFFIRMATIVK. Pure doctrine, faith, and confession, according to the above-men-' tioned rule and compendious explanation. 1. We believe, teach, and confess, that there is a diiference be-- tween the nature of man, not only as he was created by God in the beginning, pure, holy, and without sin, but also as we now find his nature since the fall, that is to say, !»etween nature itself, which even after the fall is and remains a creature of God, and original sin ; and that this difference between nature and original sin, is as great as the difference between the work of God, and that of Satan. 2. We also believe, teach, and confess, that this distinction is to be most diligently observed, because the doctrine, that there can be no difference between our corrupt nature and original sin, militates against the chief articles of our Christian faith, concerning" creation, redemption, sanctification, and the resurrection of the body, and is irreconcilable with them. For God created not only the bodies and souls of Adam and Eve before the fill], but also our bodies and souls since the fall, though they are now corrupt ; and God acknowledges them still as his work, as it is written. Job 10, S : " Thine hands have made me^ and fashioned me together round about." (Deut. 32, 18; Isa. 45,- 9, sqq.; 54, 5 ; 64, 8; Acts 17, 28 ; Job 10, 8 ; Psalm 100, 3 ; 139,, 14; Eccles. 12, 1.) The Son of God also in the unity of his person, assumed this hu- man nature, yet without sin, and by taking our own flesh and not that of others, he became in this resjiect our true brother, Heb. 2. 14: "Forasmuch then a-^ the children are partaknrs of flesh and 70 554 FORMULA OF CONCORD. EPITOME. blood, he also himself likewise took part of the same." Again,, verses 16 and 17 : " H'e took not on him the nature of anofels : but he took on him the seed of Abraham. Wherefore in all things," sin excepted, '^it behooved him to be made like unto his brethren." Thus has Christ redeemed our human nature as his work, he sanc- tifies it as his work, raises' it from the dead, and adorns it with glory as his work ; but he neither created, assumed, redeemed, or sanctified original sin, nor will he raise it up, or adorn or save it in the elect, but in the resurrection it will be entirely abolished. Hence the distinction between our corrupt nature, on the one Irand, and' that corruption, on the other, which clings to nature, and through which nature became comrpt, can be easily perceived. 3. We believe, teach, and confess, however, on the other hand, that original sin is not a superficial, but so deep a corruption of human nature that nothing sovmd or uncorrupt remains in the body and soul of man, his internal and external powers ; according to one of the hymns of the church : " This human frame, this soul, this all, Is all corrupt through Adam's fall." This unspeakably great injury cannot be ascertained b}- oar reason, but is to be learned from the Word' of God alone ; and we hold that such corruption of our nature, cannot be separated from nature itself by any one but God alone, — which separation through death, is com- pleted in the resurrection, when our nature, which we nowbear, shalL rise and five eternally, released and separated from original sin ; as it is written, Job. 19, 26, 27 : " And though, after my skin, worms^ destroy this body, yet in my flesh shall I see God: whom I shall; see for myself, and mine eyes shall behold, and not another." NEGATIVE. Rejection of contrary and false docirines.- 1. Accordingly we reject and condemn the doctrine which as- serts, that original sin is only a reatus. guilt, or a debt derived from the offence of another, ^\^thout a,ny corruption ot" ovir own.^ nature. 2. Likewise that evil lusts are not sin, but concreated and essen- tial properties of nature ; or that those defects and that evil men- tioned above, are not truly a sin on account of which man, when mot united' with Cln-ist, becomes a child of wratii. 3. In like manner we reirct also the Ft'larrian ei'ror. acfc'ordintr to> OF ORIGINAL SIX. 55& nvhich it is alledired, that tlic nature of man even nft<>r the fall, was •incorrupt, and that it remained entirely good and pure in its natu- ral powers, especially as to spiritual thinos. 4. Likewise that oiiginal .sin is only a slight, exterior, unimpor- tant blemish, or a m^ere spot adhering to nature, in connection wuth which, nevertheless, nature s'till retained, even in spiritual matters, its good, unimpaired powers. 5. Likewise, that original sin is only an external impediment of our good, unimpaired spiritual powers, and not a despolia- tion or want of these powers ; as when a magnet is overspread with garlic-juice, thiougli which its natural power is not talcen away, but only obstructed ; or that this spot can be washed away as easily as a spot on the face, or paint on the wall. 6. Likewise, that the nature and essence of man are not entire- ly corrupted, but that he still retains something good in himself, even in spiritual things, as for instance, the ability, aptness, capa- city or power to make a commencement, to work or to co-operate, in spiritual things, 7. We also reject, on the other hand, the false doctrine of tlie Manicheans, namely, that original sin, as something essential and subsisting of itself, was infused into our nature by Satan, and in- termingled with it, as poison and w^ine may be mingled together. 8. Likewise, that it is not the natural man himself, "but some other arid foreign thing in man which sins ] and that therefore, not nature itself, but original sin existing in nature, is accused. 9. We reject and condemn also, as a Manichean error, the doc- trine that original sin is properly, and without any distinction, the substance, nature, and essence itself of corrupt man, so that no dilference between the corrupted nature in itself since the fall, and ■original sin, can be conceived of, or that the former caruiot be dis- tinguished from the lattei-, ev-en in our thoughts. l{). This original sin, however, is called by LuLher, mitural, per- •sonal, or essential sin; not as if the conversion of man, there are but two efficient causes found producing conversion, namely, the Holy Spirit, and the Word of God as the instrument of the Holy Spirit, througli whic'i he effects conversion, and which man is to hear ; he cannot, however, have faith in it and acc:pt i' throjgh his own 560 FORMULA OF CONCORD. EPITOME. powers, but exclusively through the grace and operation of God the Holy Spirit. III. OF JUSTIFICATION BY FAITH. The chief question in this controversy. As our churches unanimously confess, according to the Word of God, and according to the contents of the Augsburg Confession, that we miserable sinners become righteous before God, or, are justified and saved, through faith in Christ only-, and as, conse- quently, Christ alone is our righteousness, who is true God and man, since in him the divine and human natures are personally united, Jer. 23, 6 ; 1 Cor. 1, 30 ; 2 Cor. 5, 21, the question has arisen: — According to which nature is Christ our righteousness? And thus two errors which conflict with each other, have disturbed several of our churches. For, the one party has maintained that Christ is our righteous- ness according to his divinity alone, \vhen he dwells in us through faith; and that, as compared with his divinity, dwelling in us through faith, the sins of all men are regarded as a drop of w^ater in the great sea. On the contrary, others have maintained that Christ is our righteousness before God accordins: to his human nature alone. AFFIRMATIVE. The pure doctrine of the Christian church opposed to both of these errors. 1. In opposition to both the errors now specified, we believe, teach, and confess unanimously, that Christ is our righteousness, neither according to the divine nature alone, nor yet according to- the human nature alone, but the lohole Christ accordins" to both- natures, in or through that obedience alone which he, as God and man, rendered to the Father even unto death, and by which he has merited for us forgiveness of sins and eternal life ; as it is written, Rom. 5, 19: " For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous." 2. Accordingly, we believe, teach, and confess, that our righte- ousness before God is this — that God forgives us our sins out of pure grace, without any regard to our antecedent, present, or sub- sequent works, merit, or worthiness ; granting and imputing to us the righteousness of the obedience of Christ ; on account of which- OF JUSTIFICATION BY FAITH. ($^% righteousness we are received into favor with God and reputed as just. 3. We believe, teach, and confess, that faith alone is the medium and instrument, by which we apprehend Christ ; and thus we also apprehend that righteousness which avails before God, in Christ, for whose sake this faith is imputed to us for righteousness, Rom. 4, 5. 4. We believe, teach, and confess, that this justifying faith is not a mere knowledge of the history concerning Christ, but so great a gift of God, that thereby we rightly acknowledge Christ our Re- deemer in the word of the Gospel, and trust in him, namely, that we have forgiveness of sins by grace for the sake of his obedience alone, and are accounted holy and righteous before God the Fath- er, and shall obtain eternal life. O. We believe, teacli, and confess, that according to the phrase- ology of the holy Scriptures, the word to justify, in this article, signifies to absolve, that is, to pronounce a sentence of release from sin, as illustrated in the following passage : " He that justifieth the wicked, and he that condemneth the just, even they both are abomination to the Lord," Prov. 17, 15; again, "Who shall lay any thing to the charge of God's elect ? It is God that justifieth," Rom. 8, 33. And whenever, instead of the word justification, the words re- generation and renewal of life are employed, as is done in the Apo- logy of the Augsburg Confession, these words must be understood in the above sense. For, elsewhere these expressions imply the renewal of man, betw-een which and justification by faith, a distinc- tion is made wdth propriety. 6. We also believe, teach, and confess, that notwithstanding many weaknesses and imperfections still adhere to true believers and the truly regenerated even to their death, yet they should not for that reason doubt, either concerning the righteousness which is imputed to them through faith, or concerning the salvation of their souls ; but rather firmly believe that for Christ's sake, according to the promise and word of the holy Gospel, they have a merciful God. 7. Wc believe, tccich, and confess, that for the preservation of the pure doctrine concerning the righteousness of faith before God, the particulcB exc/i/siivp, that is, the following words of the holy apostle Paul, by which the merit of Christ is Avholly separated from our works, and the honor attributed to Christ alone, are to be maintained witli special diligence, as when the holy apostle Paul writes, " hy grace," Eph. 2, o, S ; " freely," Rom. 3, 24 ; " with- out the law,'* Rom. 3, 21, Gal. 3, 11 ; "without works/' Rom. 71 /i-t^:^ >■ 562 FORMULA OP CONCORD. — EPITOME. 4, 6 ; " without the deeds of the law," Rom. 3, 28 ; all of which words signify alike that we are righteous and saved through faith in Christ alone. 8. We believe, teach, and confess, that although an antecedent contrition with subsequent good works, does not pertain to this article of justification before God, yet a justifying faith must not be imag- ined to consist in any wise with an evil intention to sin and to act contrary to conscience ; but, after man is justified through faith, true and living faith worketh by love. Gal. 5, 6. Hence good works always follow justifying faith, and are certainly found with it, when it is true and living ; as it is never alone, but is always accompanied by love and hope. ANTITHESIS OR NEGATIVE. Rejection of opposite and false doctrines. Accordingly we reject and condemn all the following errors : 1. That Christ is our righteousness according to the divine na- ture alone. 2. That Christ is our righteousness according to the human na- ture alone. 3. That in the declarations of the Prophets and Apostles, in which justification by faith is spoken of, the words to justify and to be jus- tified, should not signify, to declare, or be declared, free from sin, and to obtain forgiveness of sins ; but, to be made in reality just before God, in consequence of the love of virtue, and of the works which flow from love, infused by the Holy Spirit. 4. That faith views not the obedience of Christ alone, but his di- vine nature, so fiir as the same dwells and works in us, and that through such indwelling our sins are covered. 5. That faith is such a reliance on the obedience of Christ as can exist and remain in a person, who has not truly repented and sub- sequently exhibited love, but who, against his own conscience, pei-- sists in sinning. 6. That not God himself dwells in believers, but only the gitts of God. 7. That faith saves, because the renewal which consists in love towards God and our neighbor, is begun in us by faith. 8. That faith has indeed the pre-eminence in justification ; but that nevertheless our renewal and love pertain also to our justifi- cation before God, and that while they are not the principal cause OF GOOD WORKS. 563 of our righteousness, still our righteousness before God, without this love anil renewal, would not be complete or perfect. 9. That believers are justified before God and saved, at the same time, through the imputed righteousness of Christ, and through the new obedience which was begun, or partly through the impu- tation of the righteousness of Christ, and partly through the new obedience which was begun. 10. That the promise of grace is appropriated to us through faith in the heart, and also through the confession which is made with the lips, and through other virtues. 11. That faith does not justify without good works ; so that good works are required as necessary to righteousness, and that without their presence no man can be justified. IV. OF GOOD WORKS. The chief question in the controversy concerning good works. With respect to the doctrine concerning good works, two differ- ent controversies arose in several churches. 1- First, several theologians disagreed among themselves in re- ference to the following declarations ; the one party wrote : — Good works are necessary to salvation : It is impossible to be saved without good works ; again : No one has ever been saved without good works. The others, on the contrary, maintained — That good works are pernicious to salvation. 2. Afterwards another disagreement occurred between several theologians concerning the two words, necessary and free. The one party contended that the word necessary ought not to be used concerning the new obedience, which does not flow from necessity and constraint, but from a vokmtary mind. The other party raain- tained the word necessary, because this obedience does not depend on our free choice, but the regenerated are in duty bound to render such obedience. This discussion concerning those words afterwards led to a con- troversy concerning the mailer in itself; the one party contended that the law should not at all he. urg<^d among Christians, but the people should be admonishcfl to good works out of the holy Gos- pel alone. This the oilier pnrtv opposed. 564 FORMULA OF CONCORD. EPITOME. AFFIRMATIVE. Pure doctrine of the Christian church in relation to these con- troversies. For the purpose of afFordincr a complete explanation and decision of this controversy, we set forth the following las our doctrine, faith, and confession : 1. That good works certainly and undoubtedly, like the fruit of a good tree, follow true faith, that is to say, not a dead but a liv- ing faith. 2. We also believe, teach, and confess, that good works should be entirely excluded when the subject of our salvation is discussed, as also we do with regard to the article of justification before God, in conformity to the clear words and testimony of the Apostle, when he writes thus : " Even as David also describeth the blessedness of the man unto whom God imputeth righteousness without works, saying. Blessed are they whose iniquities are forgiven, and whose sins are covered," Rom. 4, 6, 7 ; again, " For by grace are ye saved through faith ; and that not of yourselves ; it is the gift of God : not of works, lest any man should boast," Eph. 2, 8, 9. 3. We also believe, teach, and confess, that all men, but especi- ally those who are regenerated and renewed through the Holy Spirit, are under obligation to do good works. 4. And in this sense, the words, necessity, shall, and must, are used in a correct and Christian manner, even in regard to the re- generated ; and they are in no way contrary to the form of sound words. 6. Yet by the words, necessity and necessary, when speaking of the regenerated, we should understand, not a constraint, but the due obedience oidy which true believers render so far as they are regenerated, not from compulsion of the law, but from a voluntary mind, since they are no more under the law, but under grace, Rom, 6, 14, 15 ; 7, 6 ; 8, 14. 6. Accordingly we also believe, teach, and confess, that when it is said, " The regenerated perform good works out of a free or vol- untary mind," it should not be understood as if it lay in the will or choice of the regenerated person to do good or to omit it, when he pleases, and that he could still retain his faith, although he should persevere in sin designedly. 7. Yet this is to be understood not otherwise than Christ the Lord and his apostles themselves have declared, namely, concern- ing the freed spirit, that it performs these services, not through fear OF THE LAW AND THE GOSPEL. 565 of punishment, like a servant, but through love of righteousness, like a child, Rom. 8, 15. 8. This freedom of the spirit, however, in the elect children of God is not perfect, but it is encumbered with great weakness, as St. Paul, Rom. 7, 14-25 ; Gal. 5, 17, complains concerning himself. 9. This weakness the Lord does not, however, impute to his elect, for the sake of Christ the Lord; as it is written, Rom. 8, 1: " There is, therefore, now no condemnation to them which are in Christ Jesus." 10. We believe, teach, and confess, moreover, that works do not preserve or secure faith and salvation in us, but the Spirit of God alone, through faith; of whose presence and indwelling, good works are the evidence. NEGATIVE. False doctrines opposed to the former. 1. We accordingly reject and condemn expressions or doctrines like these : — that good works are necessary to salvation ; again, that no one has ever been saved without good works ; again, that it is impossible to be saved without good v/orks. 2. We reject and condemn this naked expression as offensive and pernicious to Christian discipline, namely, when it is said : good works are injurious with respect to salvation. For especially in these latter times, is it no less necessary to en- courage the people to a Christian life and to good works, and to remind them of the importance of exercising themselves in good works, for the manifestation of their faith and their gratitude to God, than it is necessary to guard against intermingling works in the article concerning justification ; since men can incur condemna- tion, as well through an Epicurean conception concerning faith, as through a Papistical and Pharisaical trust in their ow'n works and merits. 3. We also reject and condemn the doctrine, that faith and the indwelling of the Holy Spirit are not lost through wilful sin, but that the saints and elect retain the Holy Spirit, even if they are led to commit adultery and other sins, and persevere in them. V. OF THE LAW AND THE GOSPEL. The chief question in this controversy. W^hether the preaching of the holy Gospel be properly, not only a preaching of grace, that announces the forgiveness of sins to us, 00Q. FORMULA OF CONCORD. EPITOME. but also a preaching of repentance, reproving the sin of unbelief, which is not reproved in the law, but through the Gospel alone. AFFIRMATIVE. Pure doctrine of the Word of God. 1. We believe, teach, and confess, that the distinction between the Law and the Gospel, as a peculiarly glorious light, is to be maintained in the church with the greatest fidelity, so that the Word of God may be rightly divided, according to the admonition of St. Paul, 2 Tim. 2, 15. 2. We believe, teach, and confess, that the Laia is properly a divinely revealed doctrine, teaching that which is right and pleas- ing to God, and rebuking all that is sinful and contrary to the will of God. 3. Therefore all portions of Scripture which reprove sin, really belong to the preaching of the laVv'. 4. But the Gospel is properly a system of doctrine, teaching that which man, who has not kept the law and is condemned by it, should believe ; namely, that Christ has atoned and made satisfac- tion for all sins, and obtained and procured for him, without any merit on his part, remission of sins, righteousness which abides be- fore God, and eternal life. 5. Inasmuch, however, as the word Gospef is not always used in one and the same sense in the holy Scriptures, from which cir- cumstance indeed, this controversy originally sprang, — we believe, teach, and confess that, when by the word Gospel, the whole doctrine of Christ which he proclaimed during his ministry, and his apostles .after him, is understood, (in which sense it is used in Mark 1, 14, 15 ; Acts 20, 24,) it then may be rightly said and written that the :Gospel is the preaching of repentance and remission of sins. 6. But when the Law and the Gospel, as also Moses as a teacher of the Law, and Christ as a preacher of the Gospel, are com- pared, we believe, teach, and confess, that the Gospel is not a preaching of repentance, reproving sin, but properly speaking nothing less than a declaration and preaching of consolation and of joyful news, neither reproving nor terrifying, but consoling the conscience against the terrors of the law, pointing to the merits of Christ alone, and by its cheering declarations respecting the grace and favor of God, obtained through the merits of Christ, restoring peace to it. 7. With respect to the revelation of sins, the veil of Moses covers the eyes of all persons, as long as they hear the mere preaching of / OF THE LAW AND THE GOSPEL. 567 the law, and hear nothing concerning Christ. Thus they do not learn from the law to perceive their sins rightly, but either become presumptuous hypocrites like the Pharisees, or they despair like Judas ; hence Christ, Matt. 5, 21, sqq. ; Rom. 7, 14, takes the law in his hands, and explains it spiritually, and thus through the law the wrath of God in its whole extent, is revealed from heaven against all sinners, Rom. 1, 18, and then first they learn from it to perceive their sins rightly ; this knowledge Moses never could have conveyed to them. While, therefore, on the one hand, the preaching of the suffer- ings and death of Christ, the Son of God, is full of severity and terror, and points out the wrath of God, by which people are first rightly led into the law, after the veil of Moses is removed, and clearly perceive what great things God requires of them in the law, none of which they are able to observe, which renders it necessary for them to seek all their righteousness in Christ alone : 8. Yet, on the other hand, as long as the suffering and death of Christ, place the wrath of God before our eyes and terrify man- kind, so long is this not a declaration of the Gospel, but an exhi- bition of the law and of Moses ; it is consequently a work foreign from. Christ's, by which he advances to his peculiar office, which is to preach the grace of God, to console, and to make alive ; this is properly the preaching of the Gospel. NEGATIVE. The contrary doctrine, which is rejected. Accordingly we reject and hold as false and pernicious, the doc- trine, that the Gospel is properly a preaching of repentance, or a reproving, accusing, and condemning of sins, and not solely a preaching of grace ; for by such a doctrine, the Gospel is again transformed into a teaching of the law, the merits of Christ, and the holy Scripture are obscured. Christians are deprived of true consolation, and the door is opened again to Papistical errors and superstitions. VI. OF THE THIRD USE OF THE LAW. The chief question in this controversy. Inasmuch as the law was given to man for three purposes : — First, that through it external discipline might be preserved and the unruly and disobedient might be restrained ; secondly, that 568 FORMULA OF CONCORD. EPITOME. through it men might be led to a knowledge of their sins ; thirdly, that after their regeneration and the experience that the flesh still clings to them, they might have a certain rule, according to which they should direct and regulate their whole lives : a controversy has arisen between some few theologians concerning the third use of the law ; namely, Whether it is to be inculcated, and its observ- ance to be urged among regenerated Christians too, or not. The one party maintained the affirmative, the other denied the last pro- position. AFFIRMATIVE. The true Christian doctrine concerning this controversy. 1. We believe, teach, and confess, that, although those who sin- cerely believe in Christ and are truly converted to God, are liber- ated through Christ, and acquitted from the curse and constraint of the law, yet they are not, for this reason, without law, but they are redeemed by the Son of God, in order that they should exercise themselves in it day and night, Psalm 1, 2 ; 119, 1, sqq. For our first parents did not live v\athout law, even before the fall ; in their hearts the law of God was written, when they were crea- ted in the image of God, Gen. 2, 16 sqq. ; 3, 3. 2. We believe, teach, and confess, that the preaching of the law is to be urged with diligence, not only among those who have no faith in Christ, and who are impenitent, but also among those who truly believe in Christ, who are truly converted to God, who are regenerated, and who are justified through faith. 3. For even if they are regenerated, and renewed in the spirit of their mind, yet this regeneration and this renovation are not perfect in this world, but are only commenced. And believers are, in the spirit of their mind, engaged in a continual struggle against the flesh, that is, this corrupt nature, which adheres to us till death. Gal. 5, 17 ; Rom. 7, 23. And on account of the old Adam, who still dwells in the understanding, the will, and all the powers of man, it is necessary that the law of God should be presented as a light to them, in order that they may not, in their own religious exercises, devise any mode of worship which the law of God does not appoint ; and also in order that the old Adam may not use his own will, but be constrained, not only by the admonitions and mena- ces of the law, but also by chastisements and plagues, against his will, to follow and yield himself captive to the Spirit. (1 Cor. 9, 27 ; Rom. 6, 12 ; ckl. 6, 14 ; Psalm 119, 1, sqq. ; Heb. 12, 1.) OF THE lord's suppek., 569 4. Touching the difference between the works of the law, and the fruits of the Spirit, we believe, teach, and confess, that the works which are done according to the kiw, are called, and really are, works of the law, as long as they are extorted from man by the dread of punishment and by the threatening of the wrath of God. 5. But the fruits of the Spirit are those works which the Spirit of God, dwelling in believers, performs through the regenerated, and which are done by the believers, so far as they are regenera- ted, voluntarily and freely as if they had received no command, heard no threat, and expected no reward. In this manner then the children of God live in the Ihav, and conduct themselves according to the law of God ; which manner of living St. Paul in his Epistles, calls the law of Christ, and the law of the mind, Rom. 7, 25 ; 8, 2, 7 ; Gal. 6, 2. 6. Thus the law remains, both with the penitent and the impen- itent, with regenerated and unregenerated men, one only law, namely, the immutable will of God. And the difference, so far as it pertains to obedience, is in tlie persons alone, of whom he who is not yet regenerated, renders to the law, through constraint and with unwillingness, that which is required of him, (as also the re- generated do according to the flesh,) but the believer, without con- straint, but with a free and willing spirit, so far as he is regenera- ted, renders such obedience as no threat of the law could ever ex- tort from him. NEGATIVE. False doctrine rejected. Accordingly we reject as pernicious and false, and as adverse to Christian discipline and true piety, the doctrine, which asserts that the law should not be enforced in the way and manner men- tioned above, among Christians and true believers, but only among unbelievers, infidels, and the impenitent. VII. OF THE LORD'S SUPPER. Although the Zwinglian teachers are not to be reckoned among the number of theologians receiving the Augsburg Confession, from whom they withdrew at the time when this Confession was delivered ; yet since they now attempt to obtrude themselves upon the latter, and to circulate their error under the cover of this Chris- tian Confession, we shall give the necessary information also con- cerning this dissension. 72 ^^a [J^-^^^ 570 FORMULA OF CONCORD. EPITOME. The chief controversy between our doctrine and that of the sacra- mentarians, with respect to this article. Whether the true body and blood of our Lord Jesus Christ, are or are not truly and essentially, or substantially, present in the Lord's Supper, administered with the bread and wine, and received with the lips, by all those who use this sacrament, be they worthy or unworthy,, good or evil, believing or unbelieving ; being received by the beheving unto consolation and life, but by the unbelieving unto judgment. The sacramentarians maintain the negative, we the affirmative. For the purpose of explaining this controversy, it is in the first place to be observed, that there are two different classes of sacra- mentarians. Some are gross sacramentarians, w^ho, as indeed they / I believe in their hearts, allege in clear and explicit words, that in the Lord's Supper^ nothing more than bread and wine are present, administered, and received with the lips. But others are artful and the most j^ernicious of all sacramentariiins ; these in part use our words most speciously, and pretend that they also believe a real presence of the true, essential, or substantial, body and blood of Christ in the holy sacrament of the Lord's Supper ; yet they maintain, that this comes to pass spiritually,, through faith. Now, under these specious words tl>ey conceal the gross opinion of the former class, namely, that in the Lord's Supper, there is nothing present, and received with the lips, beside the bread and wine. For with them the word spiritually signifies nothing else than the Spirit of Christ, or the virtue of the absent body of Christ, and his merit, which latter is present ,' but they assert that the body of Christ is in no way or manner present, but only remains in the highest heaven above, to whom in heaven we must elevate our- selves in the thoughts of our faith, and there, but by no means in connection with the bread and w^ine of the Lord's Supper, we must seek his body and blood. AFFIRMATIVE. Confession of the pure doctrine concerning the holy sacrainent of the Lord^s Supper, in opposition to the sacramentarians . 1. We believe, teach, and confess, that in the Lord's Supper, the body and blood of Christ are truly and essentially, or substan- tially, present, and with the bread and wine are truly administered and received. OF THE LORD S SUPPER. 571 2. We believe, teach, and confess, that the words of the testa- ment of Christ, are not to be understood otherwise than according to their literal sense, so that the bread does not signify the absent body of Christ, and the wine, the absent blood of Christ, but on account of their sacramental union, the bread and wine are truly the body and blood of Christ. 3. With respect to the consecration, we believe, teach, and confess, that the presence of the body and blood of Christ in the holy .sacrament of the Lord's Sup}-)er, is not effected by the work of any man, or by the declaration of the minister, but that it is to be ascribed wholly to the omnipotent power of our Lord Jesus Christ alone. ' i,,\.^, 4. But we, moreover, believe, teach, and hold unanimously, that in the use of this holy sacrament, the words of the institution of >' ' Christ, are in no wise to be omitted, but are to be publicly recited, /^ * . as the Apostle writes: " The cup of blessing, which we bless," ( " U y^t &X.., 1 Cor. 10, 16. And this blessing takes place through the re- citation of the words of Christ. o. But the grounds on which we maintain our position in this controversy with the sacramentarians, are such as Dr. Luther has laid down in his Larger Confession concerning the sacrament of the Lord's Supper. The first is this article oi our Christian faith: — Jesus Christ is true, essentia], natural, perfect God and man, in one person, in- separable and undivided. The second: — That the right hand of God is everywhere, and that at this right hand, Christ, according to his human nature, is sea- ted, in deed and in truth, and consequently reigns, not as being ab- sent but present, and has in his hands and under his feet, all that is in heaven and on earth ; at that right hand, according to the Scrip- tures, Eph. 1, 22, no man nor angel but the Son of Mary alone, is seated ; hence he is also able to perform that which has been asserted. The third: — That the Word of God is neither deceitful nor untrue* The fourth : — That God knows and has within his power various modes, in which he can at any time be present in a place, and is not confined to that one which philosophers call local or circumscribed. T). We believe, teach, and confess, that the body and blood of Christ are received with bread and wine, not only spiritually throuo;h / fiiith, but also orally or with the lips; yet not in a Capernaitic, but in a supernatural and heavenly manner, on account of the sacramen- tal union. This is clearly shown by the words of Christ, when he says : " Take, eat^ and drink," which was done liy the Apostles; {ot 572 FORMULA OF CONCORD. EPITOME. it is written : " And they all drank of it," Mark 14, 23. And like- wise St. Paul says : " The bread which we break, is it not the commu- nion of the body of Christ?" 1 Cor. 10, 16. That is, whoever eats this bread, eats the body of Christ. This the most eminent ancient teachersof the church, Chrysostom, Cyprian, Leo I., Gregory, Am- brose, and Augustine, also unanimously testify. 7. We believe, teach, and confess, that not only the truly believ- ing and the worthy, but also the unworthy and the unbelieving, re- ceive the true body and blood of Christ. Yet the latter receive them, not unto life and comfort, but unto judgment and condemna- tion, if they are not converted, and do not repent, 1 Cor. 11, 27, 29. For, although they reject Christ as a Savior, they must still, even against their will, admit him as a strict judge, who as being present, exercises and manifests judgment in the case of impenitent guests, even as he by his presence works life and consolation in the hearts of the truly believing and worthy guests. 8. We also believe, teach, and confess, that there is but one spe- cies of unworthy guests : namely, those who do not believe. Con- cerning these it is written, John 3, 18 : ''' He that believeth not is condemned already." This condemnation is rendered greater and more heavy through an unworthy use of this holy sacrament, 1 Cor. 11, 29. 9. We believe, teach, and confess, that no true believer, as long- as he retains a living faith, however weak it may be, receives unto judo-ment this holy sacrament, which was instituted especially on ac- count of Christians who are weak in faith, yet penitent, for the con- solation and confirmation of their weak faith. 10. We believe, teach, and confess, that all the worthiness of the guests at this heavenly feast, consists in the most holy obedience and perfect merit of Christ alone, — which we apply to ourselves through true faith ; and of this application we receive the assurance through this sacrament, — and by no means depends on our virtues or interior and exterior preparations. NEGATIVE. Contrary doctrine of the sacramentarians cond.emncd. On the other hand, we unanimously reject and condemn all the following erroneous articles, which are repugnant to the doctrine, the simple faith, and the sincere confession concerning the Supper of Christ, which we have now recited : 1. The Papistical iransnh.stantiation, that is when it is taught by OF THE lord's SUPPER. 573 the Papists, that bread and wine in the Lord's Supper, lose their substance and natural essence or character, and thus are annihilated ; and that these elements are in such a manner transmuted into the body of Christ, that the external form alone remains. 2. The Papistical sacrifice of the mass, offered up for the sins of the living and the dead. 3. The sacrilegious institution, according to which only one part of the Sacrament is given to the laity, and contrary to the express words of the testament of Christ, the cup is withheld from them, so that they are robbed of the blood of Christ. 4. The doctrine, that the words of the testament of Christ are not to be understood or believed simply as they read, but that they are obscure expressions, and that therefore their true sense must first be sought in other portions of Scripture. 5. That in the holy sacrament of the Lord's Supper, the body of Christ is not received orally with the bread, but that bread and wine alone are received with the lips ; and that the body of Christ is re- ceived only spiritually, through faith. 6. That bread and wine in this holy sacrament, are nothing more than signs, by which Christians recognize each other. 7. That bread and wine are only figures, images, and types of the far-distant body and blood of Christ. 8. That bread and wine are nothing more than memorials, seals, and pledges, by which we are assured that when faith soars upwards into heaven, it there becomes a participant of the body and blood of Christ, as truly as we eat and drink bread and wine in the Lord's Supper. 9. That the assurance and confirmation of our fl^ith in the Lord's Supper, are effected through the external signs of bread and wine alone, and not through the true, present body and blood of Christ. 10. That in the holy Supper, only the virtue, operation, and merit of the absent body and blood of Christ, are dispensed. IL That the body of Christ is inclosed in heaven, in such a mode that he can in no manner be present at the same time, in many, or all places on earth where his holy Supper is celebrated. 12. That Christ could neither promise nor exhibit the essential, or substantial, presence of his body and blood in the holy Supper, since the nature and the properties of his assumed human nature, can neither bear nor admit of it. 13 That God with all his omnipotence is not able (which is a fearful saying) to provide that the body of Christ shall be essential- ly, or substantially, present at one time, in more than one place. 574 FORMULA OP CONCORD. EPITOME, 14. That the presence of the body and blood of Christ in the holy Supper,5is caused or effected, not by the almighty word of the tes- tament of Christ, but by faith. lo. That believers should not seek the body of Christ in the bread and wine of the holy Supper, but that they should raise their eyes from the bread to heaven, and there seek the body of Christ. 16. That unbelieving, impenitent Christians receive, not the true body and blood of Christ in the holy Supper, but bread and wine alone. 17. That the worthiness of the guests at this heavenly feast, de- pends not exclusively upon true faith in Christ, but also upon external human preparation. 18. That true believers also, who have and retain a genuine, pure, and living faith in Christ, can receive this sacrament unto judgment, on account of the imperfections which remain in their external deportment. 19. That bread and wine, the external visible elements, in the holy Sacrament, should be adored. 20. Likewise we commit to the just judgment of God, all the bold, derisive, and blasphemous questions (which decency forbids us to recite) and all expressions, which are most blasphemously and offensively employed after a gross, carnal, Capernaitic and abomina- ])le manner, by the sacramentarians, concerning the supernatural, and heavenly mysteries of this sacrament. 21. We therefore, hereby entirely deny the Capernaitic [or gross, physical, John 6, 24, 51, sqq.] eating of the body of Christ, which the sacramentarians, against the testimony of their own conscience, and after all our manifold protestations, maliciously assign to us, for the purpose of bringing odium on our doctrine among their hearers, as if we taught that his flesh is torn in pieces with the teeth, and dioested like other food. On the contrary, we hold and believe, ac- cording to the express words of the testament of Christ, a true, yet supernatural eating of the body of Christ, as also such a drinking of his blood. But, this eating and drinking, the senses or reason of man cannot comprehend ; but our understanding, in this matter, as in all other articles of faith, is brought into captivity to the obedi- ence of Christ, 2 Cor. 10, 5. For this mystery is revealed in the Word of God alone, and is comprehended by faith alone. VIII. OF THE PERSON OF CHRIST. Out of the controversy concerning the holy sacrament of the Lord's Supper, a dissension has arisen between the avowed theologians of OF THE PERSON OF CHRIST. '575 the Augsburg Confession, and the Calvinists, (who have disturbed some other theologians also,) concerning the person of Christ, the two natures in Christ, and their properties. The chief question in this controversy. The principal subject of debate, was : — Whether the divine and human natures, as also the properties of each, on account of the per- sonal union, have communion with each other realiter, that is, in deed and in truth, in the person of Christ, and how far this commu- nion extends. The sacramentarians affirmed, that the divine and human natures in Christ are personally united in such a manner that neither com- municates anything to the other realiter, that is, in deed and in truth, which is peculiar to itself, but that their mere names are mutually communicated. For, as they assert, unio facit communia nomina, that is, the personal union makes nothing more than the names com- mon, to wit, that God is called man, and man God ; yet in such a manner, that realiter, that is, in deed and in truth, God has nothing common with the humanity, and the humanity nothing v;ith the di- vinity, as far as its majesty and its properties are concerned. But the contrary opinion was maintained against the sacramentarians, by Dr. Luther and those who coincided with him. AFFIRMATIVE. Pure doctrine of the Christian church, concerjiing the per- son of Christ. For the purpose of explaining this controversy and deciding it ac- cording to the analogy of our Christian faith, we declare that our doctrine, faith, and confession, are the following : 1. That the divine and human natures in Christ are personally united, so that there are not two Christs, one the Son of God, the other the Son of man ; but the one and the same Christ is the Son of God and the Son of man, Luke 1, J35 ; Rom. 9, 5. 2. We believe, teach, and confess, that the divine and human natures are not conuningled into one essence, or substance, and that the one is not changed into the other; but that each nature retains its essential properties, which never can become the properties of the other. •'). The attributes of the divine nature are these : to be omnipo- tent, eternal, infinite;, and according to the property of that nature 576 FORMULA OF CONCORD. EPITOME. and its essential character : to be of itself omnipresent, to know all things, &c. All these never become the attributes of the hu- man nature. 4. The attributes of the human nature are these : to be a corpo- real creature, to consist of flesh and blood, to be finite and circum- scribed, to suffer, to die, to ascend, to descend, to move from place to place, to hunger, to thirst, to experience cold, heat, or similar thing-s. These never become the attributes of the divine nature. 5. But since the divine and human natures are united personally, that is, in one person, we believe, teach, and confess, that this per- sonal or hypostatic union is not such a connection or combination that neither nature can personally, that is, by reason of personal union, possess any property in common w^ith the other, as it occurs in the combination which takes place when two pieces of wood are glued together, a case in which neither piece imparts any property to the other, nor receives any from it. But here there is in the highest degree a communion which God really maintains with the man ; and from this personal union and the exalted and ineffable communion which thence results, proceeds all that is said and believ- ed concerning God as man, and concerning the man Christ as God. This union and communion of natures, the ancient teachers of the church explain by the similitude of red-hot iron, and also by the union of body and soul in man. 6. Hence we believe, teach, and confess, that God is man, and man God ; which could not be, if the divine and the human natures had no communion at all with each other. For how could the man, the Son of Mary, truly be, or with truth be called God, or the Son of God the most High, if his humanity were not personally united with the Son of God, and thus realiter^ that is, in deed and in truth, had nothing in common with the latter, except the mere name of God ? 7. Hence we believe, teach, and confess, that the Virgin Mary did not conceive and bring forth simply a mere man, but the true Son of God ; for which reason she is also rightly called, and she is truly the mother of God. 8. Wherefore we also believe, teach, and confess, that it was not a mere man only who suffered for us, died, was buried, who descended into hell, rose from the dead, ascended into heaven, and was raised to the majesty and almighty power of God ; but a man whose human nature has a union and a communication with the Son of God so in- expressibly intimate as to become one person with him. 9. Wherefore the Son of God truly suffered for us, but neverthe- /^^ ^ (.7"^'^ «>V«V-^ ">>* OF THE PERSON OK CHRIST. 577 less according to the property of his human nature, which he assum- »^ ^^ ed in the unity of his divine nature and made his own, so that he might be able to suffer and to become, as our high-priest, the Qausg.. of our rficonciliation with God, as it is written: "They crucified,, the Lord of glory," and " the church of God which he hath pur- chased with his own blood," 1 Cor. 2, 8 ; Acts 20, 28. 10. Hence we believe, teach, and confess, that the Son of man is exalted realiter, that is, in deed and in truth, according to the hu- man nature, to the right hand of the omnipotent majesty and power of God, because the man was taken up in God, when he was con- ceived in his mother's womb by the Holy Ghost, and his human na- ture was personally united with the Son of the Most High. 11. This majesty Christ always possessed according to the per- sonal union ; and yet he divested himself of it in the state of his hu- miliation, Phil. 2, 7; and for this reason he truly increased in all wisdom and favor with God and man, (Luke 2, 52 ;) hence he did not always manifest this majesty, but only when it seemed good to him to do so, until he wholly and entirely laid aside the form of a servant, — but not however his human nature, — after his resurrection, and was established in the full use, revelation, and manifestation of the divine majesty, and thus entered into his glory. He consequent- ly now, not only as God, but also as man, knows all things, is able to do all things, is present to all creatures, and has under his feet and in his hands, (John 13, 3,) all that is in heaven and on earth, and under the earth, as he himself testifies : " All power is given unto me in heaven and in earth," Matt. 28, 18. And St. Paul, Eph. 4, 10, says : " He ascended up far above all heavens, that he might fill all things ;" this power v/hich he possesses, he can exercise everv where, being omnipresent, and all things are possible and known to him. 12. Hence he is also able, and it is altogether easy for him, in the holy sacrament of the Lord's Supper, to impart his true body and blood, being present ; and this is done, not according to the mode or property of the human nature, but according to the mode and pro- perty of the right hand of God, as Dr. Luther says in our Christian Catechism ; which presence of Christ in his holy Suf)per, is not earth- ly nor Capernaitic, but nevertheless most true and essential, or sub- stantial, as the words of his testament declare, Matt. 26, 26 : This is — this IS my body, &c. By this doctrine, faith, and confession of ours, the person of Christ is not divided, as it was by the doctrme of Nestorius, who denied the communicatio idiomatum, that is, the true communication of the 73 578 FORMULA OF CONCORD. EPITOMK. properties of both natures in Christ, and thus divided the person, as referred to by Luther in his book concerning the Councils ; nor are the natures together with their properties, mingled with each other in one essence, which was the erroneous doctrine of Eutyches ; nor is the human nature in the person of Christ denied or abolished ; nor is the one nature changed into the other ; but Christ is, and remains to all eternity, God and man in one undivided person. And this, next to the holy Trinity, is the highest mystery, as the Apostle tes- tifies, 1 Tim. 3, 16 ; on which our whole consolation, life, and sal- vation depend. NEGATIVE. Contrary and false doctrines concerning the person of Christ. Accordingly we reject and condemn, as repugnant to the Word of God and to our pure Christian faith, all the following erroneous articles : 1. That God and man in Christ are not one person, but that one is the Son of God, and another is the Son of man, as Nestorius irra- tionally maintained. 2. That the divine and the human natures are commingled in one essence, and that the human nature is changed into the Deity, as Eu- tyches asserted. 3. That Christ is not true, natural, eternal God, as Arius maintained. 4. That Christ does not possess a true human nature consisting of body and soul, as Marcion vainly imagined. 5. That the personal union etfects a communion of titles and names only. G. That, to say that God is man, or that man is God, is a mere phrase or mode of speaking; for that the divinity has realiter, that is, in deed and in truth, nothing in common with the humanity, and the humanity nothing in common v»'ith the divinity. 7. That, to say, " the Son of God died for the sins of the world," or, " the Son of man is become Almighty," implies merely a com- munication in words, without an actual communication of properties. 8. That the human nature in Christ has become an infinite essence, or being, like the divine, and that, owing to this effusion upon or in the human nature, of this essential and communicated power or property, and its separation from God, the human nature at length is, like the divine nature, present everywhere. OF THE PERSON OF CHRIST. 579 9. That the human nature was made equal to the divine nature in respect to its substance, or essence, or its essential and divine properties. 10. That the human nature of Christ is locally expanded in or over all places in heaven and on earth, — which property is not to be attributed even to the divine nature. 11. That it is impossible for Christ, on account of the properties of the human nature, to be present at the same time in more than one place with his body, much less everywhere. 12. That his mere humanity alone suffered for us, and redeemed us, and that the Son of God in reality had no communion with it in suffering, — as if all this in no respect concerned him. 13. That Christ is present with us on earth, in the word, in the sacraments, and in all our sorrows, according to his divinity alone, and that this presence does not at all concern his human nature ; — ac- cording to which assertion, since he has redeemed us through his suf- ferings and death, he has nothing more to do with us upon earth, in respect to his humanity. 14. That the Son of God, who assumed human nature, docs not, since he has laid aside the form of a servant, perform all the works of his omnipotence, in, through, and with his human nature, but a few only, and in such place alone where the human nature is lo- cally present. 15. That, according to the human nature, he is by no means capa- ble of receiving omnipotence and other properties of the divine na- ture,— which is against the express declaration of Christ, Matt. 26, IS : " All power is given unto me in heaven and in earth." And St. Paul, Col. 2, 9, says : " In hiin dwelleth all the fulness of the Godhead bodily." IG. That there is given to him the greatest power in heaven and on earth, in this sense, that it is greater and more than that which is given to all angels and other creatures ; but that he has no com- munion with the omnipotence of God, and that this is not given to him. Hence they who make this assertion, devise a media jjotentia^ that is, a power between the almighty power of GcA and the power of creatures, which is given to Christ according to his humanity through his exaltation, and which is less than the ahnighty power of God, but greater than the power of all other creatures. 17. That Christ according to his human spirit has a certain limit, namely, how much he shall know ; and that he knows no more than is due to him, and necessary that he should know for the execution of his office as judge. 5S0 FORMULA OP CONCORD. EPTTOMK. IS. That Christ has not yet a perfect knowledge of God and of all his works ; — although it is written concerning; Christ : " In whom are hid all the treasures of wisdom and knowledge," Col. 2, 3. 19. That, according to his human spirit, it is impossible for Christ to know that which was from eternity, that which now takes place everywhere, and that which is yet to occur in all eternity. 20. We also reject and condemn the explanation and blasphemous perversion of this passage, Matt. 2S, 18 : " All power is given unto me," &c., — agreeably to which all power in heaven and on earth was restored to Christ according to his divine nature, at his resur- rection and ascension to heaven ; as if according to his divinity also he had laid aside and abandoned it in the state of his humiliation. For, by this doctrine, not only are the words of the testament of Christ perverted, but thedoor is also opened to the heresy of the Arians, which long ago has been condemned ; so that ultimately the eternal divinity of Christ will be denied, and thus Christ, together with our salvation, will be wholly and entirely lost to us, if this false doctrine is not contradicted by us, supported as we are by the solid and perpet- ual foundation of God's Word and our universal Christian faith. IX. OF CHRIST'S DESCENT INTO HELL. Chief controversy concerning this article. In reference to this article, a dispute arose among several theolo- gians professing an adherence to the Augsburg Confession, and it was asked, when, and in what mode, agreeably to our universal Christian faith, Christ the Lord descended to hell, and whether it occurred be- fore or after his death ; further, whether it took place according to the soul alone, or according to the divinity alone, or with body and soul, spiritually or corporeally. It was also disputed, whether this article should be referred to the passion, or to the glorious victory and triumph of Christ. But since the present, like the foregoing article, cannot be com- prehended by the senses or by our reason, but must be received by faith alone, our unanimous opinion is, that there should be no dis- putation concerning this matter, but that it should be believed and taught in the most simple manner. And in reference to it, let us follow the pious doctrine of Dr. Luther, who explained this article in a manner altogether Christian, in a sermon at Torgau, A. D. 1533, &c., rejectino; all useless and unnecessary questions, and ad- OP CHURCH USAGES. 581 monishing all pious Chrirtians to seek after a Christian simplicity of faith. For it ought to be sufficient for us to know, that Christ descended into hell, and abolished it for all believers, by delivering them from the power of death and the devil, from eternal damnation, and from the jaws of hell ; but the mode in which this was etfected we should not scrutinize, but reserve the knowledge of it for the world to come, where not only this point, but also others besides, which we here simply believed, but could not comprehend with our blind reason, will be revealed to us. X. OF CHURCH USAGES OR CEREMONIES, COMMONLY CALLED ADIAPHORA, OR THINGS INDIFFERENT. A controversy also arose among the theologians of the Augsburg Confession, concerning ceremonies or church usages that are neither commanded nor prohibited in the Word of God, but are introduced into the church for the sake of good order and decorum. The chief controversy concerning this article. The main question was, whether in a time of persecution, and in the case of confession, even if the enemies of the Gospel will not agree with us in doctrine, we might with a clear conscience, upon the requirement and demand of our adversaries, re-establish certain abrogated ceremonies, which are in themselves things indifferent, and neither commanded nor prohibited of God, and thus conform to the Papists in such ceremonies and indifferent things, Adiaphora. The one party affirmed it, but the other denied it. AFFIRMATIVE. The pure and true doctrine and confession concerning this article. 1. For the purpose of deciding this controversy also, we state A that we believe, teach, and confess unanimously, that the ceremo- 1 nies or church usages which are neither commanded nor prohibited ' in the Word of God, but are instituted for the sake of decorum ,' . . . . ' and good order alone, are in and of themselves no divine service, or/ worship, nor any part of it ; for it is written, Matt. 15, 9 : "In vainV they do worship me, teaching for doctrines the commandments of men." 582 FORMULA OF CONCORD. EPITOME. 2. We believe, teach, and confess, that the church of God, in all places and at all times, has power to alter such ceremonies accord- ing to circumstances, as it may be most useful and edifying to the I church of God. I f 3. That, however, in this matter, all levity and the giving of of- J fence should be avoided, and that especial regard should be paid, I with all diligence, to the weak in faith, 1 Cor. 8, 9 ; Rom. 14, 3. ^ 4. We believe, teach, and confess, that in times of persecution, if a clear and firm confession of faith is required from us, we are not to yield to the enemies of the Gospel in these indifferent things; for the Apostle writes : " Stand fast, therefore, in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage," Gal. 5, 1. Again, "Be ye not unequally yoked to- gether with unbelievers : for what communion hath light with dark- ness ?" 2 Cor. 6, 14. Again, " To whom we gave place by subjection, no, not for an hour, that the truth of the Gospel might continue with you," Gal. 2, 5. For in such case, the question no longer concerns indifferent things, but rather the maintenance of the truth of the Gospel and of Christian liberty, lest a manifest idolatry be confirmed and the weak in faith be offended. In these things we can concede nothing to the adversaries ; our duty requires us to pro- nounce our confession in purity and candor, and patiently bear in consequence of it, whatever God sends upon us, and whatever he may allow the enemies of his Word to inflict on us. / 5. We also believe, teach, and confess, that no church should con- demn another because one observes more or less of those outward cer- 1 eraonies which God has not commanded, than the other, if thev agree I in other respects, that is, in the doctrine and in all its articles, as also '^j in a right use of the holy sacraments, according to the well-known I saying: Dissonantia jejunii, non dissolvit consonaniia'ni fidci ; a \ difference in fasts does not destroy the agreement in matters of faith. NEGATIVE. False doctrine concerning this article. Accordingly we reject and condemn as false and contrary to the „ Word of God, the following doctrines : 1. That the commandments and ordinances of men in ecclesiasti- cal affairs, considered in themselves, should be held as a service or worship of God, or as a part of divine service, in the churches. 2. When such ceremonies, commandments, and ordinances are by force obtruded upon the church of God as necessary, in opposition to the Christian liberty which the church has in external things. <31^^'K..--C^- '^-"^ ' '-'f' I OF god's foreknowledge and election. 583 3. Also, the assertion, that in times of persecution when a public confession is required, we might conform to the will of the enemies of the Gospel, in these indifferent things and ceremonies, or agree with them, — a course which would be highly detrimental to the cause of truth. 4. And also when such external ceremonies and indifferent things are abolished on the supposition that the church of God is not at liberty, according to circumstances, to observe one or more of these ceremonies, when deemed to be useful or edifying. i XI. OF GOD'S FOREKNOWLEDGE AND ELECTION. No public controversy has arisen among the theologians of the Augsburg Confession, concerning this article. But since it is a con- solatory article, when rightly handled, and also in order that no of- fensive disputation may arise in the progress of time, it is also ex- plained in this writing. AFFIRMATIVE. The pure and true doctrine concerning this article. 1. In the first place, the difference between prescientia and pre- destinatio, or the foreknowledge and the eternal election of God, ought to be accurately observed. 2. For the foreknowledge of God is nothing else than that God knows all things before they come to pass, as it is written : " But there is a God in heaven that reveaieth secrets, and maketh known to the king Nebuchadnezzar \vhat shall be in the latter," Daniel, 2,2S. 'J. This foreknowledge pertains alike to the good and to the evil, but is not the cause of evil or of sin, by im.pelling men to commit wicked acts. For sin derives its origin from the devil and from the wicked and perverted will of man. Nor is this foreknowledge the cause of the destruction of men, which must be imputed to them- selves : but it only controls the evil, and assigns bounds to its pro- gress and continuance, so that although an evil in itself, it may nevertheless conduce to the salvation of God's elect. 4. But predestination, or the eternal election of God, pertains to the good and beloved children of God alone; and it is a cause of their salvation, which is his work, and for which he provides all that is appropriate to it. Upon this predestination their salvation is 584 FORMULA OF CONCORD. EPITOME. SO firmly founded, that the gates of hell cannot prevail against it, John 10, 28 ; Matt. 16, 18i 5. This predestination of God is not to be sought out in God's se- cret counsel, but in the Word of God, in which it is revealed. 6. But the Word of God leads us to Christ, who is the book of life, in which are written and elected all those who shall be eternally saved, as it is written : " According as he hath chosen us in hira (Christ) before the foundation of the world," Eph. 1, 4. 7. Christ calls to himself all sinners, and promises a rest to them; and it is his earnest desire that all men should come to him, and per- mit themselves to be helped. To these he offers himself in the Word as a Redeemer, and wishes them to hear it, and not close their ears, or despise the Woril. To this end he promises the aid, power, and operation of the Holy Spirit, and divine aid that we may abide in faith and obtain eternal salvation. 8. We should, therefore, not judge concerning our election to eternal life, either from our reason, or from the law of God, lest we should be led into a dissolute and Epicurean life, or fall into despair. For pernicious thoughts, which it is difficult to resist, are awakened in the hearts of those who follow the mere dictates of their own rea- son in this matter: — "If God has elected me to salvation, (they say) I cannot be condemned, although I do what I please." And on the other hand : "If I am not elected to eternal life, no good thing that I may do, can avail ; all my efforts are made in vain." 9. But the true view concerning predestination, must be derived from the holy Gospel of Christ alone, in which it is clearly testified that " God hath concluded them all in unbelief, that he might have mercy upon all ;" and " he is not willing that any should perish, but that all should come to repentance," and believe in Christ the Lord. Ezek. 33, 11, and 18, 23 ; Rom. 11, 32 ; 2 Pet. 3, 9 ; 1 John 2, 2. 10. Now this doctrine is salutary and consolatory to those who regard the revealed will of God, and pursue the order which St. Paul in his Epistle to the Romans observes ; for he first leads men to repentance, to a knowledge of sin, to faith in Christ, to obedience to God's commands, before he speaks concerning the mystery of the eternal election of God. 11. Now, the text, Matt. 22, 14 : " Many are called, but few are chosen" — does not imply that God does not desire to save all men, but the cause [of the damnation of the wicked] is that they either do not hear the Word of God at all, but obstinately contemn it, closing their ears and hardening their hearts, and thus obstruct the OF god's foreknowledge and election. 585 ordinary means of access of the Holy Spirit, so that he cannot per- form his work in them ; or, if they have heard it, they again neglect and disregard it ; of which neither God nor his election, but their own wickedness is the cause, 2 Pet. 2, 1, sqq. ; Luke 11, 49, 52 ; Heb. 12, 25, sqq. 12. A Christian should embrace this article concerning the eter- nal election of God, so far only as it is revealed in the Word of God. For the Word of God presents unto us Christ as the book of life, which he opens and reveals to us through the preaching of the Gospel, as it is written : " Whom he did predestinate, them he also called," Rom. 8, 30. Therefore, in Christ we should seek the eternal election of the Father, who decreed in his eternal, divine counsel, that besides those who acknowledge Christ to be his Son and truly believe in him, he will save no one. We must banish from our minds other thoughts which flow not from God, but from the insinuations of the evil Spirit, through which he attempts to diminish, or even to take away entirely from us, the sweet conso- lation which we can derive from this salutary doctrine, by which we are assured that we are elected to eternal life in Christ, through pure grace, without any of our merit, and that no one is able to pluck us out of his hands. And he has not only in simple words promised this gracious election, but he has confirmed it with an oath, and sealed it with the holy sacraments, which we can re- member, and by which we can be consoled, in our greatest trials, and quench the fiery darts of the devil. 13. In the mean while we should use our utmost endeavors to live according to the will of God, and to make our calling sure, as St. Peter admonishes us, 2 Pet. 1, 10, and especially adhere to the revealed Word of God, wliich cannot and will not disappoint us. 14. By this brief explanation of the eternal election of God, the honor is fully and entirely attributed to God, that he saves us through mercy alone, according to the purpose of his will, without any merit of our own ; and besides, no cause is given to any one for faintheartedness, or for a dissolute life. nkgative. False (loch inr concerfnng this article. We therefore believe ;in(l hold, that when the doctrine concern- ing the gracious election olCJod to etrin;)! life, is so set forth that 71 586 FORMULA OF CONCORD. EPITOME. depressed Christians cannot derive consolation from it, but are rather brought into a state of dejection or despair, or that the im- penitent are confirmed in their hcentiousness, this doctrine is incul- cated, not according to the Word and will of God, but according to human reason and the instigation of Satan ; since all that is writ- ten, as the Apostle, Rom. 15, 4, testifies, is "written for our learn- ing, that we through patience and comfort of the Scriptures might have hope." Accordingly we reject the following errors : 1. When it is taught, that Gfod is not willing that all persons should come to repentance, and believe the Gospel. 2. Again, that when God calls us, it is not his earnest desire that all men should come to him. 3. Again, that God is not willing that all men should be saved, but without regard to their sins, solely through the bare counsel, purpose, and will of God, some are destined to damnation, so that they cannot be saved. 4. Again, that the mercy of God, nnd the most holy merit of Christ, are not the only cause of the election of God, but that in us also there is a cause, on account of which God has elected us to eternal life. All these doctrines are false, odious, and blasphemous, by which all the consolation, which Christians have in the holy Gospel and in the use of the holy sacraments, is taken away from them ; and far this reason these doctrines should not be tolerated in the church of God. This is a brief and plain exposition of the controverted articles, which have been taught or discussed by the theologians of the Auo-sburs Confession for some time, with variations of sentiment amoncy themselves. From this declaration every Christian, how- ever inexperienced he may be, can perceive, according to the analogy of the Word of God and to the simple doctrine of the Catechism, the points which are true or false ; since not only the pure doctrine is recited, but also the contrary and false doctrines are repudiated and rejected, and thus the controversies, which have arisen, and might occasion offence, arc fully decided. May the omnipotent God and Father of our Lord Jesus, grant the grace of his Holy Sjiirit, that we all may be united in him, and constantly remain in this Christian union, which is well-pleasing- to him. Amen. 587 XII. OF SEVERAL FACTIONS AND SECTS, WHICH NEVER EMBRACED THE AUGSBURG CONFESSION. Lest by our silence, the opinions of these factions and sects, might be attributed to us also, since we have not made express mention of them in the preceding exposition, we have desired, in conclusion, only to recite the articles in which they err, and which they teach coirtrary to our oft-mentioned Christian Faith and Confession. ERRONEOUS ARTICLES OF THE ANABAPTISTS. The Anabaptists are divided into many sects, some of which ad- here to more errors than others ; but in general they profess a doc- trine which cannot be tolerated in the ecclesiastical, or in the civil and political, or in the domestic relations of life. Intolerable articles connected with ecclesiastical affairs. 1. That Christ did not derive his body and blood from the Vir- gin Mary, but brought the same from heaven with him. 2. That Christ is not true God, but only received greater gifts of the Holy Ghost, than any other holy man has received. 3. That our rio-hteousness before God consists, not in the merits of Christ alone, but in our renewal, and consequently in the piety in which we walk. But this righteousness of the Anabaptists is, for the most part, founded on a sanctimoniousness which is of man's selection and invention ; and in reality it is nothing else than a new species of Monkery. 4. That infants which are not "baptized, are not sinners in the sight of God, but are righteous and innocent ; which in their inno- cence, since they have not as yet the use of their reason, are sav- ed without Baptism, — of which they have no need, according to the pretence of the Anabaptists. Thus they reject the whole doctrine concerning original sin, and all the truth depending on it. r). That infants ai-e not to be baptized, until they attain the use of their reason and are able to make a confession of faith themselves. 6. That the children of Christians, since tJiey are born of Chris- tian and believing parents, are holy and the children ot God, even without and prior to baptism. For this reason they do not highly rsteem Infant Baptism, no)- proinojc it, — rn?itrary tn the e\prr,^A: 588 FORMULA OF CONCORD. EPITOME. words of the promise of God, which extends to those alone who keep his covenant and do not despise it, Gen. 17, 7, sqq. 7. That a church in which sinners are yet found, is not a true and Christian churcJi. 8. That no one should frequent a temple, or hear a sermon in it, in which the Papistical mass had previously been read and celebrated. 9. That no one should have any intercourse with the ministers of the church, who preach the Gospel according to the Augsburg Confession and rebuke the sermons and errors of the Anabaptists ; and that no one should serve them or labor for them, but flee from them and shun them as perverters of the Word of God. Jirticles intolerable in civil and political affairs. 1. That the office of a magistrate is not a condition of life pleasing to God, under the New Testament dispensation. 2. That a Christian can neither hold nor administer the office of a magistrate with a good and inviolate conscience. 3. That a Christian may not, with an inviolate conscience, use the office of magistrate in occasional cases, against the wicked, nor may subjects invoke that power which magistrates have and receive from God, for their defence and protection. 4. That a Christian cannot, with a good conscience, swear an oath, nor take the oath of fealty to his prince or sorvereign. 5. That the magistracy cannot, with an inviolate conscience, under the New Testament, inflict capital punishments on male- factors. Articles intolerable in domestic life. 1. That a Christian can neither hold nor possess any property as his own, with a good conscience, but is under obligation to have all things common. 2. That a Christian cannot, with good conscience, be a landlord, nor a merchant, nor an armorer. 3. That married people may, on account of a difference in their faith, separate from each other, and each party may contract mar- riage with another who is of the same faith. ERRONEOUS ARTICLES OF THE SCHWENKFELDIANS. 1. That all those, who maintain that Christ is a creature accord- ing to the flesh, have not a right knowledge of Christ the reigning King of heaven. OF FACTIONS AND SECTS. 589 2. That the flesh of Christ, through his exaltation, has so as- sumed all the divine properties, that he — Christ — as man, in might, power, majesty, and glory, is equal to the Father and the Word in all respects in the grade and condition of his essence ; so that now there are one and the same essence, property, will, and glory of both natures in Christ, and that the flesh of Christ belongs to the essence of the holy Trinity. 3. That the ministry of the Word, the preached and heard word, is not an instrument through which God the Holy Spirit teaches men, and produces in them the saving knowledge of Christ, con- version, repentance, faith, and new obedience. 4. That the water in Baptism is not a medium through which God the Lord seals our adoption as children of God and effects regeneration. 5. That bread and wine in the holy sacrament of the Lord's Supper, are not means through and with which Christ distributes his body and blood. 6. That a Christian who is truly regenerated through the Spirit of God, can keep and fulfil the law of God perfectly in this life. 7. That the church in which there is no public excommunication, or in which there is no regular process of excommunication main- tained, is not a true Christian church. 8. That the minister of the church who is not truly renewed, regenerated, righteous, and pious in his own person, cannnot teach other persons profitably, or administer true and genuine sacraments to them. ERROR OF THE NEW ARIANS. That Christ is not true, essential, natural God, of one eternal, divine essence with God the Father and the Holy Spirit, but is only adorned with divine majesty, subordinate and next to God the Father. ERROR OF THE ANTITRINITARIANS. Those who belong to this sect, which is a new one, unheard of before in the Christian church, believe, teach, and confess, that there is not one only eternal and divine essence of the Father, Son, and Holy Spirit, but that even as God the Father, Son, and Holy Spirit, are three distinct persons, so also each person has his es- sence distinct and separate from the other persons in the Trinity. Of this sect, moreover, some think that each person in each essence 590 FORMULA OF CONCORD. EPITOME. is of equal power, wisdom, majesty, and glory, like any three men, who, differing in number, are, with regard to their essence, dis- criminated and separated from each other. Others of them think that the three persons and essences are unequal to one another, in respect to their essence and properties, in such a mode that the Father alone is true God. These, and all similar articles, and whatever errors besides at- tach to these and result from these, we condemn and reject as wrong, false, and heretical, and as repugnant to the Word of God, to the three Symbols, to the Augsburg Confession and its Apology, to the Articles of Smalcald, and to the Catechisms of Luther ; against which errors all pious Christians, either of high or low de- gree, should guard themselves, as they value the salvation of their souls. In confirmation that this is the doctrine, faith, and confession of us all, for which we shall answer on the last day before the jusl Judge, our Lord Jesus Christ, and against which we shall neither speak nor write any thing either secretly or publicly, but hope, by means of the grace of God, to adhere to them, we have, after due consideration, in the true fear of God, and after invoking his aame, subscribed this Epitome with our own hands. PART II. A FULL DECLAKATION; OR A COMPLETE, CLEAK, CORRECT, AND FINAL REPETITION AND DECLARATION OF CERTAIN ARTICLES OF THE AUGSBURG CONFESSION, CONCERNING WHICH, FOR SOME TIME, DISPUTES HAD BEEN MAINTAINED AMONG SOME THEOLOGIANS ATTACHED TO THAT CONFESSION ; IX WHICH THESE DISPUTES ARE DETERMINED AND RECONCIL- ED ACCORDING TO THE AUTHORITY OF THE WORD OF GOD, AND TO THE SUMMARY CONTENTS OF OUR CHRISTIAN DOCTRINE. PREFACE. By the inestimable goodness and mercy of Almighty God, the doctrine concerning the principal articles of our Christian religion, ^vhich had been f^hanicfuliy ol)scnred during the Papacy by the opinions and traditions of men, has now again been clearly unfolded and purified, according to the rule and analogy of the Word of God, by the labors of Dr. Luther, of bless- ed memory, while Papistical errors, abuses, and idolatry have been serious- ly rebuked. By this pious reformation, our adversaries supposed that new doctrines were introduced into the church of God ; and as if this reforma- tion were repugnant to the Word of God, and entirely subversive of all pious institutions, they assailed it with violence, but without truth, and load- ed it with almost infinite calumnies, on grounds which were not even plau- sible. Iniluenced by this consideration, those electors, princes, and estates of the empire, who were distinguished by their piety, and ivho had at that time emlnaced the pure doctrine of the Gospel, and had reformed their own churches according to the rule of the Word of God, at the numerous and celebrated Diet of Augsburg, lield A. D. 1530, carefully provided that a pious Confession, derived from the holy Scriptures, should be drawn up in writing; and they exhibited that confession to the emperor Charles V. In this they distinctly and unreservedly declared the jjoints which Avere believed and publicly taught in the evangelical and reformed churches, in respect to the principal articles ; (especially in respect to those articles whicli had become subjects of dispute between tliemselvcs and the I'apists). Our advcrsnries received this Confession with great disj)leasure, indeed, but to this day they have not been aide either to refute or to over- throw it. Embracing with our a\ lifle heart this i)iciis Augsburg Confession, built as it is upon the unshaken foundation of the Word of God, we'uow again publicly and solemnly profess it ; and we adhere to that simjde, pure, and pcrspicu-jus doctriu'j uhicli it>- own expressions exhibit. We conceive it 592 FORMULA OF CONCORD. — DECLARATION. to be the pious symbol of our day, which devout minds ought to adopt next to the invincible authority of the Word of God. In the same manner very serious religious controversies formerly arose in the church of God, and confessions and pious symbols were written, which sincere teachers and hearers embraced with their whole soul, and publicly professed. And in- deed, assisted by the grace of Almighty God, we shall firmly persevere to the latest breath in the doctrine of this pious Confession, as it was exhibi- ted to the emperor Charles V., A. D. 1530. Nor do we design in this or any other wiiting, to depart an hair-breadth from said Confession, or to frame a ditferent or a new Confession. But though the pious doctrine of this Confession, in general has met with no opposition, except that which proceeded from the Papists, it must be confessed that some theologians, in several articles of chief importance, have departed from it, and either have not arrived at its true sense, or have certainly failed to adhere to it uniformly, while some also have endeav- ored to affix to it a sense really foreign to it, who nevertheless professed that they embraced the Augsburg Confession, and pretended to glory in the profession of it. But from this circumstance very grievous and perni- cious controversies arose in the reformed churches ; as also formerly, while the Apostles were still living, shocking errors arose among those who de- sired to be esteemed Christians and who gloried in the doctrine of Christ. For some sought for justification and salvation through the works of the law. Acts 15, 1-29; others denied the resurrection of the dead, others did not believe that Christ is the true and eternal God. These men the Apos- tles zealously opposed in their discourses and their writings ; although they were not ignorant that those errors and violent controversies on such impor- tant subjects, caused great offence among unbelievers as well as among those who were weak in the faith ; just as our Papist adversaries at present exult on account of tiie dissensions which have arisen among us, cherishing a hope by no means pious, indeed a false hope, that the utter ruin and ex- tinction of our sound doctrine must follow from our internal controversies. In the mean time weak persons are exceedingly offended and disturbed; some doubt whether, in the midst of these serious dissensions, the true doc- trine can be found among us; some cannot decide to which party they ought to adhere in these controverted articles. For these controversies are not mere misunderstandings or vain and unnecessary disputes concern- ing words, such as often arise when one party has not fully understood the opinion of another, as perhaps in these religious transactions it may appear to be the case to some, who imagine that these disputes refer only to a few words which can surely be of no great importance. But these are very important subjects and are of such a nature, that the opinion of that party which departs from the truth, neither can be nor ought to be tolerated in the church of God — much less be excused or defended. Wherefore necessity requires that these controverted articles should be distinctly explained from the Word of God, and from approved writings, so that all pious and intelligent persons may ])erceive whose opinion, in these controversies is conformable to the Word of God, and the orthodox Augsburg Confession, and what opinion is opposed to these approved writings ; that good and pious minds, to whom truth is dear, may avoid and escape the corruptions and errors which have arisen. PREFACE. 593 Of the compendious form, ba^is, stanuard, and role of doctrine, bt WHICH all doctrines ARE TO BE DECIDED ACCORDING TO THE ANALOGY OF god's WORD, AND ALL CONTROVERSIES WHICH HAVE ARISKN ARE TO BE EXPLAINED AND DETERMINED. To establish entire and permanent liarinony in the church of (iod, it is, first of all, necessary that a compendious formula and type, as it were, ap- proved by unanimous consent, should exist, j)resentin}^ the general doctrine, as derived from the Word of (iod, and as professed by the ehurehes of the pure and reformed rehgion. [n this matter indeed we follow the example of the primitive church, which always possessed certain symbols of its own, designed for iuch a use. iJut since such a compendious doctrinal syndiol, or form, ought to be established, not upon private, but upon public writings, which have been drawn up, approved, and adopted in the name of those churches which unanimously profess the pure doctrine and religion, we have, therefore, in presence of one another, declared with one accord, and do now declare, that we have no intention to prepare or to receive any new or ])ecn!iar confession of faith ; but rather we receive those public and gen- eral writings, which were always regarded as symbols and common con- fessions in all the churches of the Augsburg Confession, before dissensions arose among those who receive that Confession. And these writings also possessed public authority, as long as, in all quarters, the pure doctrine of the Word of (rod was unanimously preserved, retained, and applied in all its articles, as it was set forth by Dr. Luther. 1. We receive and adopt, with all the heart, the Prophetic and Apostolic writings of the Old and New Testaments, as the very clear and pure foun- tains of Israel; and we believe that those Sacred Writings alone are the sole and infallii)le rule by which all tenets ought to be tried, and according to which we ought to judge all doctrines as well as all teachers. 2. And since the pure doctrine of Christ, in its genuine and ori'^inal sense, was collected long ago from the holy Scriptures, and comprised in articles, or very brief chapters, opposed to the corruptions of heretics, we receive also those three catholic and general symbols, which are of the hio-li- est authority, namely, the Apostolic, the Nicene, and the Athanasian sym- bols. We acknowledge these as brief, but Christian and most excellent confessions of faith, firmly established upon the Word of God, by which all the heresies, that tlisrurbed the churches of Christ in those times, are clear- ly and successfully refuted. ."{. I'urther, since, in these latter days. Almighty God, in great mercy, has by the faithful agency of that most pious and excellent man. Dr. Luther, restored the purity of his Word, which had been involved in gross darkness under tiie Papacy ; and since that pure doctrine, as opposed not only to Popery, but also to the corruptions of other sects, has been comprised, agreeably to the VV\)rd of (rod, in the articles or several parts of the Augs- burg Confession, we receive also the ori!;inal and unaltered Aui^shiir'le(lges the severe and fierce wrath of God against sin, and against that death which it inflicts ; but he ever perseveres in his security, consciously and willingly; and thus he falls into innumerable dangers, and finally in- curs eternal death and condemnation. No prayer, no entreaty, no admonition, no warning, no rebuke, can arrest him in his course ; in- deed, teaching and preaching cannot influence him before he is illu- minated, converted, and regenerated through the Holy Spirit ; and for such a work of the Spirit, man only was created, not wood or stone. And while God, according to his severe and righteous judgment, has cast the fallen, evil spirits away for ever ; yet out of his great mercy alone, he has desired that poor, fallen, human na- ture should again become fit for, and also obtain conversion, the grace of God, and eternal life, not through its own natural and effi- cient fitness, ability, or capacity — for the nature of man is obstinate- ly opposed to God — but from grace alone, through the merciful and efficacious operation of the Holy Spirit." And this, Dr. Luther calls capacit]/, (not active, but passive,) which he thus explains : Quandn Patres liberum arbilrium defendunt, capacitatem libertatis ejus predicant, quod scilicet verti potest ad bonvm per gratiam Dei, et fieri revera liberum, ad quod creatum est. That is : — When the Fathers defend freewill, they speak of it, as being capable of liberty, in such a manner, that through the grace of God, it can be conver- ted to that which is good, and become truly free, for which it was created in the beginning, vol. 1, page 236, [ed. Jen.] Similar re- * See also Luther's Commentary on Hosea, chap. 6 ; also the " Kirchcnpostill i/her die Epistcl am Chrixttag," Tit. 3 ; and, further, the Gospel appointed for the third Sunday after Epiphany. OF FREEWILL. 615 marks occur in the work of Augustine, Contra Julianum, lib. 2. [c. 8, t. 10, f. 540, edit. Paris.] But before man is enlightened, converted, regenerated, renewed, and drawn by the Holy Spirit, he can of himself, and by his own natural powers, as little begin, work or co-operate, in spiritual matters, and in his own conversion or regeneration, as a stone, a block, or a clod. For, although he can control his bodily mem- bers, and hear the Gospel, and meditate on it in some measure, and speak of it too — as we can observe the Pharisees and hypocrites doing — still he regards it as foolishness, and cannot believe it ; and in this case he is worse than a block, because he is opposed and hostile to the will of God, if the Holy Ghost is not eflicacious in him, and does not enkindle and work in him faith, obedience, and other virtues which are pleasing in the sight of God. For, in the third place, the Holy Scriptures ascribe man's con- version, faith in Christ, regeneration, renovation, and all that per- tains to the actual commencement and accomplishment of these, not to the human ^lowers of the natural freewill, cither as to the Avhole, or the half, or the least or most insignificant part ; but in solidum, that is, wholly and entirely to the divine operation and the Holy Spirit alone, as the Apology also testifies. Our reason and freewill possess in some measure the ability to produce an outwardly honest life, but the new birth, the inward change of the heart, mind, and disposition, are works of the Holy Spirit alone. The Holy Spirit opens the understanding and the heart, so that they may understand the Scriptures, and attend to the Word, as it is written, Luke 24, 4-5 : " Then opened he their understanding, that they might understand the Scriptures." Again, Acts 16, 14: "A certain woman, named Lydia, heard us: whose heart the Lord opened, that she attended unto the things which were spoken of Paul." "It is God which worketh in you, both to will and to do," Phil. 2, 13, " to give repentance," Acts 5, 31; 2 Tim. 2, 2-3. " Unto you it is given to believe on him," Phil. 1, 29. " It is the gift of God,"" Eph. 2, 8. " This is the work of God, that ye believe on him whom he hath sent," John 6, 29. The Lord gives a heart to perceive, and eyes to see, and ears to hear, Deut. 29, 4 ; Matt. 13, 16. He is a Spirit of regeneration and renewal, Tit. 3, 5, 6. "I will take the stony heart out of their flesh, and will give them a heart of flesh ; that they may walk in my statutes," Ezek. 11, 19, 20 ; ch. 36, 26 ; Deut. 30, 6 ; Psalm ol, 10." " We are created in Christ .Jesus unto good works," Eph. 2, 10. " If any man be in Christ, lie is a new creature," 2 Cor. C), 17 : Gal. 6, If). And in 616 FORMULA OF CONCORD. DECLARATION- a word, " Every good gift, and every perfect gift, is from above, and cometh down from the Father of hghts," James 1, 17. " No man can come to me, except the Father draw him," John 6, 44. " Neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him," Matt. 11, 27. " No man can say that Jesus is the Lord, but by the Holy Ghost," 1 Cor. 12, 3. "With- out me," says Christ, " ye can do nothing," John 15, 5. " Our sufficiency is of God," 2 Cor. 3, 5. "What hast thou that thou didst not receive ? Now, if thou didst receive it, why dost thou glory as if thou hadst not received it ?" 1 Cor. 4, 7. Concerning this passage of Scripture particularly, St. Augustine writes, that by it he was induced to renounce his former erroneous opinion, in which he held: {De Prcedest., cap. 3,) Gratiam Dei in eo tantum consistere, quod in praconio veritatis Dei voluntas nobis revelare- tur ; ut autem prcedicato nohis Evangelio cons entir emus, nostrum esse proprimn, et ex nobis esse. Item. Erravi, {inquit,) cum dice- rem, nostrum esse credere et velle ; Dei autem, dare credentibus et volentibus facultatem operandi. That is : "I have erred, in hav- ing maintained that the grace of God consists alone in God's reveal- ing his will in the preaching of truth ; but that to give assent to the preached Gospel, is our own work, and that this lies in our power." Again, he says, "I have erred in asserting that it lies within our power to believe the Gospel, and to will ; but that it is the work of God to give those who believe, and those who will, the power of operating." The doctrine now stated, is founded on the Word of God ; and it is in conformity to the Augsburg Confession, and the other pub- licly approved writings, which we mentioned above, as the following testimonies show. In the twentieth article, the Confession thus speaks : " Because the Holy Spirit is given through faith, the heart becomes qualified to perform good works. For before this, while it is without the Holy Spirit, it is too weak ; besides it is in the power of Satan, who urges frail human nature to many sins." And immediately after- wards : " For without faith, and out of Christ, the nature and ability of man are much too weak to do good works." page 117. From these words it is manifest, that the Augsburg Confession by no means acknowledges the human will to be free in spiritual matters ; but affirms that man is the captive of Satan. How then should he be able, by his own powers, to turn to the Gospel or to Christ ? The Apology teaches thus concerning freewill : " And we also Of FREEWILL. 617 affirm that the understanding does possess some portion of freewill ; for in determining a matter which is presented and rendered appa- rent to the power of reason, we possess a freewill." And a little afterwards : " The hearts which are without the Holy Ghost, are without the fear of God, without faith, without confidence, do not believe that God hears them, that he forgives them their sins, that he assists them in time of need ; for this reason they are ungodly. Now, 'a corrupt tree cannot bring forth good fruit,' Matt. 7, 18; and, * without faith it is impossible to please God,' Heb. 11, 6; wherefore, even admitting that there may be some ability within us to perform these external duties, we still affirm that the liberty of the will, and the powers of the mind, accomplish nothing in spiritual matters.'^ P'^ge 286 and 287. Hence it is easy to per- ceive that the Apology ascribes no powers to the human will, either to begin any thing good, or to co-operate of itself. In the Smalcald Articles the following errors concerning free- will, are also rejected : " That man has freedom of will to do good, and to omit evil." And immediately afterwards the following is rejected as an error : " It is not founded in the Scripture, that the Holy Ghost with his grace, is necessarily required to a good work," &c., page 376. It is further stated in the Smalcald Articles, thus : "And this re- pentance continues with Christians till death ; for it strives with the sins remaining in the flesh, during the whole course of life, as Paul, Rom. 7, 23, testifies, that he struggles with the law of his mem- bers ; and this he does not by his own strength, but through the gifts of the Holy Spirit, which follow after the remission of sins. These gifts purify and expel the remaining sins daily, and la- bor to make the person uprigbt, pure, and holy," page 383. These words say nothing in reference to our will ; nor do they assert that it effects any thing of itself, even in regenerated persons ; but they ascribe all to the gift of the Holy Spirit, which purifies man, and daily renders him more pious and holy ; and from this work our own powers are entirely excluded. In the Larger Catechism of Dr. Luther it is written: " I am a part and a member of these, a participant and co-parlner of all the blessings which they have, — brought in and incorporated with them, by the Holy Ghost, through my having heard, and still rontinuing to hear the Word of (iod, — which is the first step towards enterijig into this cornmunity. For before we had come to this," to the Christian eburch. "we were entirely the subjects of Satan, as those who knew nothing of CJorl anri Christ. Thus until the 7S 618 FORMULA OF CONCORD. DECLARATION. last day, the Holy Ghost will remain with this holy community or Christian church, through which he persuades us, and which he uses for the purpose of promulgating and exercising the Word ; hy which he effects sanctifi cation, extending the church, so that it daily increases, and becomes stronger in faith and the fruits which he produces," page 497. In this passage the Catechism makes no reference whatever to our freewill or co-operation ; but it attributes all to the Holy Spirit ; who introduces us into the Christian church, through the ministry of the Word, sanctifies us in it, and causes us to increase daily in faith and good works. And although the regenerate arrive at a state in which they will or desire that which is good, and delight in it, and increase in it ; yet this result, as we have stated above, does not proceed from our will and our ability, but the Holy Spirit, as Paul himself says in this respect, worketh this willing and doing, Phil. 2, 13. So also in Eph. 2, 10, he ascribes this work to God alone, when he says : " We are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them." In the Smaller Catechism of Dr. Luther, it is thus written : " I believe, that I cannot by my own reason or strength believe in, or come to Jesus Christ my Lord ; but that the Holy Ghost has called me by the Gospel, enlightened me through his gifts, sanctified and preserved me in the true faith, even as he calls, assembles, and sanc- tifies the whole Christian church on earth, and preserves it in Christ in the only true faith," page 418. In the explanation of the Lord's Prayer, in the second petition, we find these words : " How does this come to pass, namely, that the kingdom of God comes to us ? Ans. — When our heavenly Father grants us his Holy Spirit, so that we through his grace be- lieve his blessed Word, and live a godly life," page 419. These testimonies declare, that by our own strength we are un- able to come to Christ, but that we need God's gift of his Holy Spirit, by whom we are enlightened and sanctified, and thus through faith brought to Christ, and preserved in him. And here neither our will nor our co-operation is mentioned. And besides these, we shall transcribe a passage in which Dr. Luther, at a subsequent period, solemnly declares, in his " Larger Confession" concerning the holy sacrament of the Lord's Supper, that he intends to persevere in this doctrine to the end of his life, in these words: " Hereby I reject and condemn as erroneous, all the doctrines wliich extol our freewill ; as they are directly opposed OK FREEWILL. 619 to the aid and grace of our Savior Jesus Christ. For since, when we are out of Christ, death and sin are our lords, and Satan is our prince and our god, there can here be no power nor strength, no wis- dom nor understanding, by which we can prepare ourselves for righ- teousness and life, or search after them ; but we are blind and cap- tive, the servants of sin and Satan, doing and thinking that which pleases him, and which is opposed to God and his commandments." In these words Dr. Luther, of blessed memory, ascribes no ability of its own to our freewill, to prepare itself for righteousness, or to search after it, but says that man is blinded and in bondage, doing only the will of Satan, and that which is displeasing to the Lord God. Wherefore, here there can be no co-operation of our will in the conversion of man ; but man must be drawn, and born anew of God ; otherwise there is no thought in our hearts, which might of itself inchne to the reception of the holy Gospel. Thus too Dr. Luther wrote against Erasmus, concerning this matter, in his work De Servo Arhitrio, that is. Concerning the Will of man in bondage, and thoroughly explained and proved this point. And afterwards, in his admirable Commentary on the book of Genesis, and especial- ly on the twenty-sixth chapter, he repeats and explains the same doctrine. He there also establishes, in the happiest and most ac- curate manner, his own meaning and judgment respecting certain collateral questions introduced by Erasmus ; for instance, concer- ing absolute necessity, Sfc, and guards against all misapprehension or error ; to all wdiich we here r^fer as adopted by ourselves. Wherefore the doctrine is erroneous, according to whi<;h it is pretended, that even unregenerate man still has so much ahility as to desire to embrace the Gospel, and comfort himself by it; and that thus the natural will of n%an co-operates in some measure in his conversion. For this false opinion is contrary to the Holy Scrip- tures, to the Christian Augsburg Confession, to the Apology, to the Smalcald Articles, to the Larger and Smaller Catechisms of Lu- ther, and to other writings of tbis most eminent and enlightened theologian. This doctrine, however, concerning the impotence and depravity of our natural freewill, and the doctrine that our conversion and regeneration are the work of God alone, and not of our own pow- €rs, are abused in an unchristion manner, both by enthusiasts and by the dissolute ; and, in consequence of their lan2;uage, many per- sons become loose and vile, indolent and remiss in all Cbristian exer- cises, in prayer, reading, and pious meditation — while they say : "Since we are unable, l)y our own natural ]-)oivexs, to convert our- 620 FORMULA OF CONCORD. DECLARATION. selves to God, we will altogether resist him," or they wait till he converts them, forcibly, against their will ; or, because they can do nothing in these spiritual matters, but all is the work of the Holy Spirit, they determine to regard neither the Word nor the Sacra- ments, and neither to hear, nor read, but to wait till God from heaven shall infuse into them his gifts without means, so that they can really feel and perceive in themselves that God has converted them. Others, who are fainthearted, and who do not understand the doctrine concerning freewill, might perhaps be distressed by pain- ful thoughts and doubts ; as, whether God has chosen them, and whether he will work in them also those gifts through the Holy Spirit ; especially when they find no strong and ardent faith, no prompt obedience in their hearts, but mere infirmity, anxiety, and misery. In view of these circumstances, we shall now show further, from the Word of God, how man is converted to God, how- and through what means, (namely, through the vocal W^ord and the holy Sacra- ments,) the Holy Spirit is efficacious in us, and will work and pro- duce in our hearts true repentance, faith, and new spiritual strength and ability to do good, and how we should conduct ourselves with reofard to these means, and how we should use them. It is not the will of God that any one should perish, (2 Pet. 3, 9,) but that all men should turn unto him, and be saved eternally. "As I live, saitli the Lord God, I have no pleasure in the death of the wicked ; but that the wicked turn from his way and live," Ezek. 33, 11, " For God so loved the world, that he gave his only-be- gotten Son, that whosoever believeth in him should not perish, but have everlasting life," .John 3, 16. For this reason God, through his infinite goodness and mercy, causes his divine and eternal law, and his marvellous counsel con- cerning our redemption, namely, the holy and saving Gospel con- cerning his eternal Son, our only Sa\ ior and Redeemer, Jesus Christ, (to be publicly preached. Through this preaching, he gathers for himself an eternal church from among the human race, and works in the hearts of men true repentance, the knowledge of sin, and irenuine faith in Jesus Christ, the Son of God. And it is the will of God through these means, and no others, namely, through his holy Word, when it is either preached and heard, or read, and throuo-h the use of the sacraments in conformity to his Word, to call men unto everlasting salvation, to draw them unto himself, to convert, regenerate, and sanctify them.. "After that, in the wis- OK FREEWILL. 621 dom of God, the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe," 1 Cor. 1, 21. " Peter shall tell thee what thou oughtest to do," Acts 10, 6. "Faith Cometh by hearing, and hearing by the word of God," Rom. 10, 17. " Sanctify them," Father, " through thy truth ; thy word is truth. Neither pray I for these alone, but for them also which shall believe on me through their word," John 17, 17, 20. Where- fore, the eternal Father proclaims from heaven concerning his be- loved Son, and all who preach repentance and the remission of sin in his name : " Hear ye him," Matt. 17, 0. Now, this preaching all those ought to hear, who desire to be saved. For the preaching of God's Word, and the hearing of it, are the instruments of the Holy Spirit, by, with, and through which he wishes to operate efficaciously, and to convert men unto God, and to work in them both to will and to do. This w^ord, a man who is even not yet converted to God, and is not regenerated, can hear and read externally. For in these out- ward things, as we stated above, man possesses, even since the fall, a freewill to some extent, so that he can visit the church, and hear or not hear the preaching. Through this instrument, namely, the preaching and the hearing of his Word, God works in us, softens our hearts, and draws man, so that, through the preaching of the law, he perceives his sins and the wrath of God, and feels true fear, contrition, and sorrow in his heart. And through preaching and meditation on the holy Gospel, which promises the most gracious remission of sins in Christ, a spark of faith is enkindled in him ; he accepts the forgiveness of sins for Christ's sake, and consoles himself with the promise of the Gospel ; and thus the Holy Spirit (who works all these things) is " sent forth into the heart." Gal. 4, 6. Now% although both the planting and the watering by the preach- er, and the running and willing by the hearer, would be in vain, and conversion would not follow, if the power and operation of the Holy Spirit were not superadded, who through the Word preached and heard, enlightens and converts the heart, so that men l)elieve that Word, and give their assent to it ; nevertheless, neither the preacher nor the hearer should doubt of this grace and operation of the Holy Spirit, but should feel assured, when the W^ord of God is preached in purity and sincerity according to the command and will of God, and people listen to it with diligence and earnestness, and meditate upon the same, that God is certainly present with his grace, and gives, as stated above, that which man cannot otherwise receive or 622 FORMULA OF CONCORD. DECLARATION. give by his own strength. For with respect to the presence, the operations, and the gifts of the Holy Ghost, no one ought, or can always judge ex sensu, that is, as to the manner and time in which these things are perceived in the heart ; but since these frequently occur, and are concealed under our great imperfections, we should feel assured, agreeably to the promise, that the Word of God, preached and heard, is an office and a work of the Holy Spirit, through w-hich he is certainly efficacious, and works in our hearts, 2 Cor. 2, 14, ch. 3, 5. If, however, a person should refuse to hear preaching and to read the Word of God, and despise the Word and the church of God, and thus die and perish in his sins, he can neither console himself with the eternal election of God, nor obtain his mercy ; for Christ, in whom we are chosen, orTers unto all persons his grace in the Word and in the holy Sacraments, and earnestly desires us to hear it ; and he has promised, that where tv»'o or three are gathered together in his name, and are occupied with his holy Word, there he will be in their midst, Matt. 18, 20. Now, when such a person despises the means employed by the Holy Spirit, and will not hear, there is no wrong done to him if the Holy Spirit does not enlighten him, but permits him to remain and perish in the darkness of his unbelief; concerning which it is written : " How often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not !" Matt. 23, 37. And in this case, it may be said wnth truth, that man is not a stone or a block. For a stone or a block does not voluntarily oppose him who moves it, — nor does it understand and perceive what is done to it, — in the manner in which man strives with his will against God, the Lord, until he is converted. And although it is true, that man prior to his conversion, is nevertheless a rational creature, who has an understanding and a will, but not an under- standing in divine things, or a will determining him to that which is good and salutary ; yet (as stated above) he can do nothing at all tow^ards his conversion, and in this respect he is much worse than a stone or a block ; for he strives agamst the Word and the will of God, until God awakens him from the death of sin, enlightens and renews him. And although God does not compel man to be converted, (for Ihose who continually resist the Holy Ghost, and persevere in op- posing the truth which they have knowm, — as Stephen speaks con- cerning the hardened Jews, Acts 7, -51,— are not converted,) yet OF FREEWILL. 62*3 the Lord God draws the person whom he converts, and so draws him, that out of a darkened understanding, is created an enlighten- ed understanding, and out of a rebellious will, an obedient will. And this the Scripture calls creating a new heart, Psalm 5], 10. Wherefore it cannot be correctly said, that any modus agendiy prior to man's conversion, is possessed by him, that is to say, any mode of doing something good and salutary in divine matters. For since man, previous to his conversion, is dead in sins, Eph. 2, 5, there can be no power in him to effect any thing good in spiritual matters, and consequently there can be no modus agendi, possessed by him, or any mode or manner of action, in divine things. But when we speak of the mode in which God operates in man, there is a modus agendi, or manner in which God operates in man as in a rational creature, and another mode applicable to an irrational crea- ture, or to a stone or a block ; there cannot, however, be any modus agendi, or mode of effecting any thing good in spiritual matters, ascribed to man before his conversion. But after a person has been converted, and thus is enlightened, and his will is renewed, he wills that which is good, (so for as he is born anew or is a new creature,) and "delights in the law of God, after the inward man," Rom. 7, 2'2. And thenceforth as far and as long as he is led by the Spirit of God, so far and so long he will do good; as Paul, Rom. 8, 14, says: "As many as are led by the Spirit of God, they are the sons of God." And this leading of the Holy Spirit is not a coactio, or a compulsion, but the converted man does good voluntarily, as David says: "Thy people shall be willing in the day of tiiy power," Psalm 110, 3. And yet that conflict continues, which St. Paul describes, Rom. 7, 22, 23, 25, even in the regenerated : " I delight in the law of God, after the inwnrd man : but I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin, which is in my members." Again, " So then, with the mind I myself serve the law of God ; but with the flesh the law of sin." Again, Gal. 5, 17 : " The flesh lusteth against the Spirit, and the vSpirit against the flesh : and these are contrary the one to the other ; so that ye cannot do the things that ye would." Hence it follows, when the Holy Spirit, as already stated, has commenced his work of regeneration and renewal in us, through the Word and the holy Sacraments, that then, assuredly, we can and should co-operate through the power of the Holy Ghost, — although, still, in great weakness. But this co-operation results, not from our natural anri carnal powers, but from the new powers and gifts. 624 FORMULA OF CONCORB. — DECLARATION. which the Holy Spirit originated in us in conversion ; and accord- ingly St. Paul, 2 Cor. 6, 1, expressly and seriously admonishes us, " as workers together with him, not to receive the grace of God in vain." These words can be understood in no other sense, than that the converted person does good so far and so long as God governs, leads, and directs him with his Holy Spirit ; and that if God should withdraw his merciful aid from him, he could not persevere in obe- dience to God a single moment. If, however, any one should un- derstand that declaration of Paul, as if the converted person co-ope- rates with the Holy Ghost in the same manner as two draught horses draw a carriage, such a degrading sense can in no way be admitted without violence to divine truth. There is, therefore, a great difference between baptized and un~ baptized persons. For since, according to the doctrine of St. Paul, Gal. 3, 27, all who have been baptized, have put on Christ, and thus have been truly regenerated, they have arbitrium liberatum ; that is, as Christ, John 8, 36, says, are made free ; for this reason, they can, not only hear the Word, but also, with much weakness indeed, assent to, and receive it. For, since, in this life, we receive only the first fruits of the Spirit, and since regeneration is not perfect, but is only commenced in us, the strife between the flesh and the Spirit continues, even in the elect and the truly regenerate. For we may trace a great differ- ence not only among Christians — one being weak, another strong in spirit ; — but every Christian discovers in himself also, that he is at one time joyful in spirit, and at another, timid and fearful; at one time ardent in love, strong in fliith and hope, and at another, cold and weak. But when those who are baptized, act against their conscience, permit sin to rule over them, and thus grieve and lose the Holy Spirit in them, they are not, indeed, to be rebaptized, but they must be re-converted, as has been already sufficiently shown. For it is certain, that in true conversion, a change or new incli- nations and tendencies must occur in the understanding, will, and heart ; namely, the heart must acknowledge sin, fear the wrath of God, turn itself away from sin, perceive and accept the promise of grace in Christ, entertain good and spiritual sentiments, and Christian purposes and zeal, and strive against the flesh. For where none of these exist or are displayed, no true conversion can exist. Since, however, the question is concerning the efficient cause, that is, who works all this in us, and whence does man derive it, and how does he obtain it ? our doctrine shows, that inasmuch as the natural OF FREEWILL. 625 powers of man can neither do any thing nor contribute towards his conversion, 1 Cor. 2, 14 ; 2 Cor. 3, 5, therefore God, out of his in- finite goodness and mercy, anticipates us, and causes his holy Gos- pel to be preached, through which the Holy Spirit works and ac- complishes this conversion and renewal in us, and through preach- ing and meditation on his Word, he enkindles in us faith and other acceptable virtues ; so that all these are gifts and operations of the Holy Spirit alone. Moreover, this doctrine points out unto us the means through which the Holy Ghost begins and effects in us all that we have mentioned ; it also admonishes us respecting the manner in which these gifts are preserved, confirmed, and augmen- ted ; an(i»exhorts us not to permit this grace of God to be given in vain, but that w'e should exercise these gifts diligently, and consider how grievous a sin il is to hinder and resist this operation of the Holy Spirit. From this complete exposition of the whole doctrine concerning freewill, the questions can finally be decided, concerning which, for a number of years, controversies have been agitateil in the churches of the Augsburg Confession ; namely, Jin homo ante, in, vel post convcrsioncm Spiritni Sando repugnet, vel pure passive se habeat / an homo convertaiur tit tntnciis ? an Spiritus Sanctus detur repugnantibvs, ct an convcrsio hominis fiat per modum coactionis ? That is : — Whether man, before, in, or after his conversion, strives against the Holy Spirit, and whether he does nothing at all, but is passive, while God works in him ; further, whether in his conver- sion man is like a block ; further, whether the Holy Spirit is given to those who resist him ; and lastly, whether conversion takes place through compulsion, so that God compels them by force to be con- verted against their will. By this exposition, the contrary doc- trines and errors can also be recognized, exposed, rebuked, and re- jected ; as : 1. The irrational doctrine of the Stoics and the Manicheans, that whatever happens, must necessarily so happen, et hominem coactmn omnia facere ; that is, that man performs all that he does, through compulsion, and tliat the will of man has no freedom or ability even in external operations, so as to exhibit external righteousness and an honest life to some extent, and to avoid outward sins and vices; or, that the will of man is forced towards external evil deeds, las- civiousness, rapine, murder, &c. 2. The gross error of the Pelagians, that treewill is able by its own natural powers, without the Holy Spirit, to convert itself to God, to believe the Ciospel, and to be obcflicnt to ihe law of God 71) 626 FORMULA OP CONCORD. DECLARATION. with the whole heart, and through this voluntary obedience, to merit the remission of sins and eternal life. 3. The error of the Papists and the schoolmen who proceeded with more subtlety, and taught that man is able by his own nat- ural powers to begin a virtuous course and his own conversion, and that, since man is too weak to accomplish the good which was begun by his own natural powers, the Holy Spirit comes to his assistance. 4. The doctrine of the Synergists, who pretend that man is not entirely dead to every thing that is good in spiritual things, but that he is seriously wounded, and half dead. Wherefore, although freewill is too feeble to make the beginning, and by its own powers to convert itself to God and to be obedient to the law of pod from the heart ; yet, when the Holy Spirit shall have made the beginning, and called us through the Gospel, and offered us his grace, the for- giveness of sins, and eternal salvation, that then man's freewill, by its own natural powers, is able to meet God, tmd to a limited ex- tent, to contribute somewhat, though feebly, towards this refor- mation, to aid and co-operate, to fit and apply itself to the grace of God, to apprehend and accept the same, and to believe the Gos- pel, and also by its own powers to co-operate with the Holy Ghost in continuing and maintaining this work. In opposition, however, to this error, we have shown above, at some length, that this power, namely, facultas applicandi se ad gratiam, that is, of naturally adapting ourselves to divine grace, proceeds, not from our own natural powers, but from the operation of the Holy Spirit alone. 5. The doctrine of the popes and monks, that after regeneration, man can fulfil the law of God perfectly in this life ; and that through this fulfilment of the law, he is justified before God, and merits eter- nal life. 6. On the other hand, those enthusiasts are also to be rebuked with the greatest earnestness and zeal, and are by no means to be tolerated in the church of God, who pretend that God draws men to himself, enhghtens, justilies, and saves them, without any means, without the hearing of the divine Word, and without the use of the holy Sacraments. 7. The same applies to those who pretend that, in conversion and regeneration, God so creates a new heart and a new man, that the substance and essence of the old Adam, and especially the rational soul, are entirely abolished, and that a new essence of the soul is created out of nothing. This error St. Augustine refutes expressly, in his explanation of the 25th Psalm, where he quotes this declara- OF FREEWILL. 627 tion of Paul : Deponite veterem hominem, ^c. ; " Put off the old man, &c.," Eph. 4, 22 ; which he explains in these word : JVe a/t- quis arhitretur, deponendam esse aliqxiam suhstantiam, exposuit, quid esset, Deponite veterem hoviinem, et induite novum, cum, dicit in consequentihus : Quapropter deponentes mendacium, loquimini veritatem. Ecce, hoc est deponere veterem hominem, et induere noviim, etc. That is : — In order that no one might hold that the substance or essence of man must be put off, he himself has explain- ed what it is to put off the old man, and to put on the new, by say- ing in the succeeding words : " Wherefore, putting away lying, speak ye the truth." Behold, this is putting off the old man, and putting on the new. 8. And we also reject the following forms of expression, if used without an explanation : — That the will of man, before, in, and after conversion, resists the Holy Spirit, and that the Holy Ghost is given to those who resist him. For, from the preceding explanation, it is evident, that where through the Holy Spirit, no change at all takes place into that which is good, in the understanding, the will, and the heart, and man does not at all believe the promises, and is not qualified of God for the reception of grace, but strives wholly and entirely against the Word, no conversion can occur, or can have taken place. For conversion is such a change, through the operation of the Holy Spirit, in the un- derstanding, the will, and the heart of man, that through this ope- ration of the Holy Spirit, he can accept the offered grace. And indeed, all who obstinately and ]>erseveringly strive against the operations and movings of the Holy Spirit, which occur through the Word, receive not the Holy Spirit, but grieve and lose him. But even in the regenerate there still remains an obstinacy, of which the Scripture makes mention : " The flesh lusteth against the Spirit," Gal. o, 17. Again, "Fleshly lusts which war against the soul," 1 Pet. 2, 11 ; and, the " law in my members warring against the law of my mind," Rom. 7, 23. Wherefore, the j)erson who is not regenerated strives wholly against God, and is entirely the servant of sin. The regenerate man, however, delights in the law of God, after the inward man ; but he nevertheless perceives in his members the law of sin, which strives against the law of the mind. With the mind, therefore, he serves the law of God, init with the flesh, the law of sin, Rom. 7, 2o. In this manner the true doctrine concerning this matter can and must be thoroughly, perspicuously, and judiciously explained and taught. 628 FORMULA or CONCORD. DECLARATION. But with respect to the expressions of Chrysostora and Basil: Trahit Dens, sed vohntem trahit ; tantuin velis, et Deus prceoc- currit ; and those of the schoohnen : Hominis voluntas in conver- sione non est otiosa ; sed agit aliqiiid ; that is, " God draws, but he draws him who is wilUng ;" again, " Have the will only, and God will anticipate thee ;" moreover, " The will of man is not idle in conversion, but worketh somewhat :" we hold, that as these ex- pressions were introduced for the purpose of establishing the natural freewill in the conversion of man, contrary to the doctrine concern- ing the grace of God, it is evident from the preceding explanation which we have set forth, that they are not according to the form of sound floctrine, but contrary to it ; and consequently, when we speak of conversion to God, they should be justly avoided. For, the conversion of our depraved will, which is nothing else but a resuscitation of it from spiritual death, is the work of God alone ; even as our bodily resurrection when the dead shall rise, is also to be ascribed to God alone ; as we have fully explained above, and proved by positive testimonies from the holy Scriptures. But the manner in which God changes rebellious and unwilling into willing men, through the drawing of the Holy Spirit, and the fact that after this conversion, the regenerate will of man is not un- employed in daily exercise of repentance, but co-operates in all the works of the Holy Spirit, which he performs through us, has been sufficiently explained above. Thus, too, when Luther says that man is altogether passive in his conversion, that is, does nothing at all in it, but merely suffers that which God works in him, he does not mean that conversion takes place without the preaching and hearing of the divine Word ; nor does he mean that in conversion, no new emotion whatever is pro- duced in us, and no spiritual operation is commenced in us, by the Holy Spirit ; but he means that man of himself, or by his own nat- ural powers, is unable to effect any thing, or to assist in his conver- sion, and that this conversion is not only in part, but wholly and en- tirely an operation, a gift, and a work of the Holy Spirit alone, who by his own power and might, works and accomplishes the same, through the Word, in the understanding, the will, and the heart of man, tanquam in subjedo patiente ; that is, the person neither doing nor effecting any thing, but merely permitting it to be done ; not as a statue hewn out of a stone, nor as a seal impressed on wax, which has neither knowledge, nor perception, nor will, with respect to the act', but in the manner, which has already been defined and explained. And, since, in the schools, the young have been very much con- OF JUSTIFICATION. 629 fused by the doctrine : De tribus causis efficientibus, concurrentibus in conversione hominis non renati, that is, the doctrine concerning the three efficient causes of the conversion of unregenerate man to God, as far as it relates to the manner in which these (namely, the preached and the heard Word of God, the Holy Spirit, and the will of man,) concur : w^e yet remark that from the explanation already presented, it is clear that conversion to God is the work of God the Holy Ghost alone, who is the true author, who alone works this in us; for which purpose he employs the preaching and the hearing of his holy Word, as his ordinary means and instrument. ]]ut the under- standing and the will of unregenerate man, are nothing else than the subjecium convertenduin, that is, that which is to be converted, as being the understanding and will of a man spiritually dead, in wliom the Holy Spirit works conversion and a renewal. In this conver- sion the will of man, the subject of conversion, does nothing, but merely suffers God to. operate in it, until it is regenerated. And then it also co-operates with the Holy Spirit in other subsequent good works, doing that which is pleasing to God, in the manner which has been abundantly explained above. III. OF JUSTIFICATION BY FAITH. The third controversy, which has arisen among some theologians of the Augsburg Confession, relates to the righteousness of Christ or of faith, which faith God, through his grace, imputes unto miserable sinners, for righteousness. For one party contended that the righteousness of faith, which the Apostle, Rom. 3, 21, 22, calls the righteousness of God, is the essen- tial righteousness of God, which is Christ himself as the true, natural, and essential Son of God, who through faith dwells in the elect, impels them to the performance of that which is good, and thus is their righteousness ; in comparison with which righteousness, the sins of all men are as a drop of water in the great sea. On the other hand, some have maintained and taught, that Christ is (uir righteousness according to his human nature alone. In opposition to both of these parties, the other teachers of the Augsliurg Confession unanimously taught, that Christ is our righte- ousness, not according to his divine nature alone, nor yet according to his human nature alone, but according to both natures ; who, as God iind man, by his perfect obedience, has redeemed us from our sins, has justified and saved us; so that the righteousness of faith is the remission 630 FORMULA OF CONCORD. DECLARATION. of sins, reconciliation with God, and our adoption as children of God, for the sake of the obedience of Christ alone, which obedience is im- puted for righteousness, through faith only, by grace alone, unto all true believers ; and thus, in consequence of it, they are absolved from all their unrighteousness. Besides this controversy, other debates concerning the article of jus- tification, were occasioned by the Interim as well as by other causes. These we shall afterwards explain antithetically ; that is, by a recita- tion of those errors which are opposed to the pure doctrine of this article. This article concerning justification by faith is, as the Apology de- clares, the leading article of the whole Christian doctrine ; without which a disturbed conscience can have no sure consolation, or rightly conceive the riches of the grace of Christ; as Dr. Luther has writ- ten : " If this single article remain pure, the whole Christian commu- nity will also remain pure and harmonious, and without any factions ; but if it remain not pure, it is impossible to resist any error or fanatical spirit." Vol. V. page 159, edit. Jen. Lat. Vol. III. page 397. And with respect to this article in particular, Paul, 1 Cor. 5, 6 ; Gal. 5, 9, says : " A little leaven leaveneth the whole lump." For that reason he enforces in this article, with so much earnestness and zeal, iheparticu- Ice exclusivcB, — namely, the words, " without law," "without works," " by grace," (Rom. 3, 28; 4, 5 ; Eph. 2, 8, 9,) by which the works of man are excluded, — for the purpose of showing how highly necessary it is, in this article, not only to unfold the true doctrine, but also to set forth the contrary doctrines, that they may be discriminated, exposed, and rejected. For the purpose, therefore, of explaining this controversy in a Chris- tian manner, according to the analogy of the Word of God, and of de- ciding it by his grace, our doctrine, taith, and confession, we declare to be the following : Concerning the righteousness of faith before God, we believe, teach, and confess unanimously, according to the preceding summary of our Christian faith and confession, that poor sinful man is justified before God — that is, absolved and declared free from all his sins, and from the sentence of his well-deserved condemnation, and is adopted as a child and an heir of eternal life — without any human merit or worthi- ness, and without any antecedent, present, or subsequent works, out of pure grace, for the sake of the merit, the perfect obedience, the bitter sufferings and death, and the resurrection of Christ our Lord alone; whose obedience is imputed unto us for righteousness. These blessings are offered unto us through the Holy Spirit, in the OF JUSTIFICATION. 631 promises of the Gospel ; and faith is the only medium through which we apprehend and receive them, and apply and appropriate them to ourselves. This faith is a gift of God, through which we rightly ac- knowledge Christ, our Redeemer, in the Word of the Gospel, and con- fide in him, that, namely, for the sake of his obedience alone, we have forgiveness of sins through grace, are reputed of God the Father as righteous and just, and are eternally saved. Accordingly, these propositions are equivalent, and regarded as one and the same, when Paul, Rom. 3, 28, says: "That a man is justified by faith;" or, Rom. 4, 5, that "faith is counted" unto us "for righteousness;" and when he says, that " by the obedience of one" mediator, Christ, " shall many be made righteous ;" or, that " by the righteousness of one, the free gift came upon all men, unto justification of life," Rom. 0, 18, 19. For faith justifies us, not because it is a work of great value and an eminent virtue, but because it apprehends and receives the merit of Christ in the promise of the holy Gospel ; for this merit must be ap- plied and appropriated unto ourselves through faith, if we shall be jus- tified by it. Hence that righteousness, which is imputed to faith, or to believers, before God, through grace alone, is the obedience, the suf- ferings, and the resurrection of Christ, by which he has rendered com- plete satisfaction unto the law for us, and made expiation for our sins. For, since Christ is not only man, but God and man in one undivided person, he was as little subject to the law, being Lord of the law, as it would have been necessary for him to suffer and die for his own per- son. His obedience, therefore, not only in suffering and dying, but in his being voluntarily put under the law in our stead, and fulfilling it with such obedience, is imputed unto us for righteousness ; so that, for the sake of this perfect obedience, which he rendered unto his heaven- ly Father for us, in both doing and suffering, in his life and death, God forgives us our sins, accounts us as righteous and just, and saves us eternally. This righteousness is offered unto us through the Gospel and in the Sacraments, by the Holy Spirit ; and through faith it is ap- plied, appropriated, and embraced ; hence believers derive reconcilia- tion with God, remission of sins, the grace of God, adoption as child- ren, and the inheritance of eternal life. Accordingly, the word to justify here signifies to declare just and absolvetl from sins, and to account as released from the eternal punish- ment of sins, for the sake of the righteousness of Christ, which is im- puted by God to faith, Phil. 3, 9. And this usage or import of that word, is common in the holy Scriptures of the Old and New Testa- ments. Prov. 17, 15 : " He that justifieth the wicked, and he that conderaneth the just, even they both are abomination to the Lord." K c^-J?'-; / ^^-^;c^ 633 FORMULA OF CONCORD. DECLARATION. :t>i Isa. 5, 23: '' Which justify the wicked for reward," &c. Rom. 8, 33 : " Who shall lay any thing to the charge of God's elect ? It is God that justifieth ;" that is, absolves and declares free from sins. But since the word regeneration is sometimes used for the word justification, it is necessary to explain the former with precision, in order that the renewal, which follows justification by faith, may not be confounded with justification by faith, but be properly distinguished from it. "^ For, in the first place, the word regeneration is used in such a sense /f [as to comprehend the forgiveness of sins for the sake of Christ alone, £j;:i^"~ I as well as the subsequent renewal which the Holy Ghost works in ^^. those who are justified by fiiith. But then it is also employed to sig- nify only the remission of sins, and adoption among the children of God. And in this latter sense this word is frequently used in the Apology, as where it is written, that justification is regeneration. Thus too, St. Paul makes a distinction between these words. Tit. 3, 5 : " He saved us, by the washing of regeneration, and renewing of the Holy Ghost." So also the word vivification is sometimes used in a similar sense. For if a person is justified through faith, (which the Holy Spirit alone works,) it is truly a regeneration, because from a child of wrath, he is made a child of God, and is thus transferred from death unto life, as it is written : " When we were dead in sins God hath quick- ened us together with Christ," Eph. 2, 5. Again, " The just shall live by faith," Rom. 1, 17; Habak. 2, 4. In this sense, the word regeneration is frequently employed in the Apology. But, further, the word regeneration is also frequently used to imply the sanctification and renewal which follow justification by faith, in Avhich signification Dr. Luther has used it in his work concerning the Church and Councils, and elsewhere in his writings. When however we teach, that we are born anew and justified through the operation of the Holy Spirit, it must not be understood, as if no unrighteousness whatever adhered to the justified and regenerate, in their essence or in their conduct after regeneration ; but that Christ with his perfect obedience covers all their sins, which still adhere to nature in this life. Notwithstanding this, they are pronounced and accounted righteous and just through faith, for the sake of that righte- ousness of Christ which he rendered unto the Father for us, from his birth to his most ignominious death on the cross, although they still are and remain sinners, even unto their death, in consequence of their corrupt nature. Nor do we, on the other hand, mean that we are al- lowed, or that we should commit sins, and persevere and remain in them, without repentance, conversion, and amendment of life. OK JU.ST11-ICATI0N. 033 For true contrition precedes justification. And to those, as \ve stated above, who are justified befiore God, that is, received into his grace, for the sake of Christ, the only Mediator, out of pure grace, through faith alone, without any of their works and merit, the Holy Spirit is also given, who renews and sanctifies them, and works in them love towards God and towards their neighbors. But as their renewal is only commenced and remains imperfect in this life, and as sin still dwells in the flesh, even of the regenerate, righteousness of fiiith be- fore God consists in a gracious imputation of the righteousness of Christ, without the addition of our works ; so that our sins are for- given, covered over, and not imputed to us, Rom. 4, G, 7, 8. But, if we wish to retain in its purity the article concerning justifi- cation, great diligence and care are to be observed, lest that w'hich pre- cedes faith, and that which follows it, be at the same time intermingled and introduced into the article concerning justification, as necessary and pertaining to it. For it is not one and the same thing to speak of conversion and of justification. For, not all that is requisite to conversion pertains at the same time to the article of justification. For to justification these alone belong and are necessary : the grace of God, the merit of Christ, and faith which accepts these in the promise of the Gospel, and thus the righte- ousness of Christ is imputed unto us ; whence we obtain and have re- mission of sins, reconciliation with God, the adoption, and the inheri- tance of eternal life. A true and saving faith therefore does not dwell in those who en- tertain no contrition and sorrow, and who have the evil design to re- main in sin, and to persevere in it. But true contrition precedes, and genuine faith attends true repentance. Love is also a fruit which certainly and necessarily follows , after faith. For if a person love not, it is a sure indication that he is not justified, but that heahideth in death, or that he hasagain lost the righ- teousness of faith, as John, (1 John 3, 14,) testifies. But when Paul, (Rom. 3, 24, 28,) affirms, that we are justified by faith without the g works; and for this reason we set aside in this case aM laws, and all the works of the law." Thus for Dr. Luther,— [Vol. IV. 46. Ed. Jen.] Wherefore, in order that the clktressed heart may fiml sureand last- ing consolation, and that due honor may he given to the merit of Christ and to the grace of God, the Scripture teaches that the righteousness of faith before God, consists alone in the gracious reconciliation, or remission of sins, which is given unto us oat at'* are grace, for the merit of the Mediator Christ alone, and which is received through faith in the promise of the Gospel. Thu^ too this faith, in the case of justification before God, refies neither on contrition, nor on love, nor on other virtues, but on Christ alone ; depending upon that perfect obedience with which he fulfilled the law for us^ ami which is imputed unto believers for righteousness. Neither contrition, nor love, nor any other virtue, but faith alone IS the medium and instrument, by and through which we can receive and embrace the grace of Gof^^ the merit of Christ, and the remission of sins ; which blessings are offered unto us in the promise of the Gospel. It is likewise rightly asserted that I)elievers who have been justi- fied bv faith in Christ, in this life have first the imputed righteous- ness of faith, and afterwards the incipient righteousness of new obedi- ence, or of crood works. But these two must not be confounded, or OF JUSTIFICATION, 635 be at the same time introduced into the article of justification by faith before God. For, since this incipient righteousness, or renewal in us, is imperfect and impure in this Yii'e in consequence of the flesh, the incUvidual, on account of that righteousness, cannot stand acquitted before the judgment-scat of God ; but the righteousness alone of the obedience, the sulferings, and the death of Christ, which is Lmputed to faith, can s.land before the judgment-seat of God; for the sake, therefore, of that obedience alone, the individual, even after his re- newal, (though he may have performed many good works, and may lead the best life,) pleases God, becomes acceptable, and is received as a child and an heir of eternal life. And to this is to be referred the declaration of St. Paul, who writes, (Rom. 4, 3,) that Abraham was justified before God by faith alone on account of the Mediator, without the addition of his works, not only when he had been first converted from idolatry, and had no good -works, but also when he had been renewed through the Holy- Spirit, and adorned with many glorious and good works. Gen. 15, 6 ; Heb. 11, 8. And Paul, Rom. 4, 3, propounds this question: On "what was the righteousness of Abraham before God founded, through which he had a gracious God, and was pleasing and acceptable to !him, and became an heir of eternal life ? To which he answers: " To him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteous- ness. Even as David also describeth the blessedness of the man iinto whom God imputeth righteousness without woiks," Rom. 4, 5, 6. Wherefore, even if converted persons and beli-evers have an incipient renewal, sanctification, love, virtue, and goo^l works, yet these can- not and must not be drawn into, or intermingled in the article of justification before God; so that the honor of Christ the Redeemer may remain, and that, since our new obedience is imperfect and im- pure, disturbed consciences may have a sure consolation. And this is the intention of the ajxjstle Paul, when he urges with such care and diligence in this article the pa7iicidce cxclusivcc, name- ly, the words by which works are excluded from the article of righ- teousness by faith ; for instance, absque opcribus, sine legc^ f^7-atis, non ex operibus ; that is, by grace^ without merit, unihout laiv, withotit works, not of works^ all which are comprehended in these ""^ 648 FORMULA OF CONCORD. — DECLARATIOIf. " You hath he reconciled, — to present you holy, and unblamable, and unreprovable, in his sight ; if ye continue in the faith." 1 Pet. 1, 5, 9 : " Who are kept by the power of God through faith unto salvation." Again, "Receiving the end of your faith, even the salvation of your souls." Since, therefore, it is evident from the Word of God that faith is the only proper medium through which righteousness and salvation are not only received, but also preserved of God, the decree of the Council of Trent [Sess. 6, De Justific. can. 24,] must justly be re- jected, and whatever else may have been resolved in this sense, namely, that our good works secure salvation, or, that the received righteousness of faith, or even faith itself, is retained and secured by our works, either wholly or at least in part. For, although, previous to this controversy, many sound teachers used these and similar phrases in the explanation of the holy Scrip- tures, not however, by any means intending to confirm by them the errors of the Papists already referred to ; yet, inasmuch as a con- troversy afterwards arose concerning these phrases, from which controversy, offences and distractions of various kinds resulted, it is safest, according to the admonition of St. Paul, 2 Tim. 1, 13, to hold fast the form of sound words with no less diligence, than the pure doctrine itself; by which means many unnecessary contentions may be avoided, and the church secured from many offences. Fourthly, with respect to the proposition, that good works are pernicious to salvation, we express ourselves distinctly, in the fol- lowing manner : — If any one introduces good works into the article of justification, placing his righteousness or his confidence of salva- tion upon them, wishing to merit the grace of God and to be saved by them, not we alone declare, but Paul himself declares, and thrice repeats it, Phil. 3, 7, 8, 9, that the works of such a person are not only useless and an impediment, but also pernicious. The fault, however, is not in the good works themselves, but in the false con- fidence which is placed in works, contrary to Ihe express Word of God. By no means, however, does it follow from this that any one should make the absolute and unqualified assertion, that good works are pernicious to believers with respect to their salvation. For good works in believers, when performed 'propter vcras causas, ei ad re- ras fines, that is, with that view in which God requires them from the regenerate, are an indication of salvaiion, Phil. 1,11. And, indeed, it is the will and express command of God, (hat helieverN should perform good works, which the Holy Spirit works in be- OF THE LAW AND THE GOSPEL. 6-19 lievers ; and these God accepts on account of Christ, and promises | to them a glorious reward in this life and in that which is to come. ^ For this reason also, this proposition is reprehended and rejected in our churches ; because, when it is thus put forth without any qualification, it is false and oifensive, and by it all discipline and honesty of life may he checked, and a rude, dissolute, secure, and Epicurean life be introduced and confirmed. For every one shouhl guard most diligently against that which is pernicious to his sal- vation. But since Christians should not be deterrcfl from good works, liu( with the greatest diligence should be admonished and encouraged to do them, this naked and unqualifieil proposition can not and must not bo tolerated, taught, or defeniled in the eluu'ch. V. OF THE LAW AND THK GOSPEL. rnasmuch as the distinction between the Law and the Tiospel is a peculiarly glorious light, which contributes to a right dividing (2 Tim. 2, 15) of the Word of God, and to a proper explanation and understanding of the writings of the holy Prophets and A})Ostles, it must be retained with the greatest diligence, lest these two divisions of doctrines be commingled, or the Gospel be transformed into a law ; by which course the merits of Christ would be obscured, and afflicted consciences would be depiived of that comfort which they otherwise have in the Gospel, if it is preached purely and sincerely, and by which they can sustain themselves in their severest trials, against the terrors of the law. Now, on this subject too, a controversy has arisen between some divines of the Augsburg Confession. For the one party have asserted that the Gospel is })ro})erly not only a preaching of grace, but also at the same time a preaching of repentance, reproving the greatest sin, namely, that of unbelief. But the other party have contended that the Gospel is not properly a preaching of repentance, reproving sin ; for this is properly the office of the law of God, which reproves all sins, and consequently uni)elief also; but, that thcGosjiel is proj)erIy / a preaching of the grace and mercy of God, for Christ's sake, through I whom is remitted and forgiven, unto those who are converted to Christ, the unbelief in which they previously lived, and which was reproved by the law of God. Now, on considering this dissensicMi properly, it is found to iiave originated cliieljy froni the fact, flint the word Gospel is not always \\^vi\ and uiidcisfnod in one and ilir '.anic .'■;ense, tmf in two senses 650 FORMULA OF CONCORD. — DECLARATION. in the holy Scriptures, as also by the ancient and modern teachers of the church. For sometimes it is so used that the whole doctrine of Christ, our Lord, is understood by it, which he set forth during his ministry upon earth, and in the New Testament commanded to be taught, and thus he has comprehended in it the explanation of the law, and the revelation of the benevolence and grace of God, his heavenly Father, as it is written, Mark 1, 1 : " The beginning of the Gospel of Jesus Christ, the Son of God." And a little afterwards, we find the leading principles summarily proposed — repentance and forgiveness of sins. Thus, where Christ after his resurrection commands the Apostles to preach the Gospel to all the world, (Mark 16, 15,) he comprehends the sum of his doctrine in a few words, say- ing, Luke 24, 46, 47 : " Thus it is written, and thus it behooved Christ to suffer, and to rise from the dead the third day ; and that repentance and remission of sins should be preached in his name among all nations." Paul likewise calls his whole doctrine the Gos- pel, and arranges the contents of this doctrine under the heads of repentance toward God, and faith toward Christ, Acts 20, 21. And in this sense the generalis definitio, that is, the description of the word Gospel, is correct, when it is used in its widest sense, and with- out reference to the proper distinction between the Law and the Gospel, if it be said, " The Gospel is the preaching of repentance and the remission of sins." For John the Baptist, Christ, and the Apostles in their preaching commenced with the doctrine of repen- tance, and thus they explained and urged, not only the gracious promise concerning the forgiveness of sins, but the law of God also. Fhially, the word Gospel is used in another, namely, its proper sense, in which it embraces, not the preaching of repentance, but only the preaching of the grace of God, as it follows immediately after- wards, Mark 1, 15, where Christ says: "Repent ye, and believe the Gospel." But the word repentance, likewise, is not always used in one and the same sense in the Scripture. For in some places in the holy Scrip- tures it is used and taken for the whole conversion of man, as in Luke 13, 5: " Except ye repent, ye shall all likewise perish." And Luke 15, 7 : " Joy shall be in heaven over one sinner that repent- eth." But in the passage, Mark 1, 15, to which we referred above, and in other places, where repentance and faith in Christ are dis- tinguished from each other, Acts 20, 21, or repentance and remis- sion of sins, Luke 24, 46, 47, repentance signifies nothing else but to acknowledge sins truly, to feel sincere sorrow on account of them, and to abstain from them. This acknowledgment of sins comes from OF THE LAW AND THE GOSPEL. 051 the law, but it is not sufficient for a salutary conversion to God, if faith in Christ be not superadded, whose merits the consolatory preaching of the holy Gospel offers to all penitent sinners, that are alarmed by the preaching of the law. For the Gospel announces remission of sins, not to the careless and secure, but to the contrite and penitent, Luke 4, 18. And lest this contrition and terror of the law might terminate in despair, the preaching of the Gospel is ne- cessary, so that there may be a repentance to salvation, 2 Cor. 7, 10. For since the mere preaching of the law without the mention of Christ, either renders men presumptuous enough to imagine that they can fulfil the law by external works, or else causes them to fall into despair, therefore Christ, Matt. 0, 21, &c. ; Rom. 7, 14 ; 1, 18, takes the law in his hands, and explains it spiritually. And thus he reveals his wrath from heaven against all sinners, showing how great it is ; thus they are directed to the law, and thence first they learn properly to acknowledge their sins, which acknowledg- ment Moses never could have wrested from them. For, as the Apos- tle, 2 Cor. 3, 14, 15, testifies, although Moses be read, yet the veil, which he put over his face, still remains untaken away ; so that they do not perceive the law spiritually, and the momentous things which it requires of us, and the severity with which it accurses and condemns us, because we are unable to keep and fulfil it, "But when they shall turn to the Lord, the veil shall be taken away," 2 Cor. 3, 16. Therefore, the Spirit of Christ, necessarily, not only consoles, but also, through the office of the law, reproves the world of sin, John 16, 8, and thus proceeds in the New Testament, as the Prophet says : Opus alienum, ut facial opus jJ^'oprivm, Isa. 28, 21 ; that is, he must do a " strange or foreign work," (which is to reprove,) until he advances to his own work, which is, to console, and to preach concerning grace. For this cause he was obtained for us and sent to us through Christ, and thence is called the Comforter, as Dr. Luther has explained in his exposition of the Gospel, Dominic. V. post Trin. in the following words : "All that describes our sins and the wrath of God, is properly the preaching of the law, no matter how or when it occurs. Again, the Gospel is a preaching which exhibits and presents nothing else but grace and forgiveness in Christ, although it is true nnd ■eo'ri'ect that the Apostles and ministers of the Gospel, as even Christ him- self has done, confirm the preaching of the law, and commence with it among those who do not yet acknowledge their sins, an(< are not alarmed in consequcnre of . hiniKeJ/ ^52 FORMULA OF CONCORD. — DECLARATION. says : ' The Holy Ghost will rojjiove the world of shi — because they believe not on me,' John 16, 8, 9. Yea, what is a more severe or terrible indication and preaching of the wrath of God against sin, than the very sufferings and death of Christ his Son ? But as long as all this proclaims the wrath of God, and terrifies men, it is not properly the preaching of the Gospel, nor Christ's preaching, but that of Moses and the law against the impenitent. For Christ and the Gospel were not ordained and given, either to alarm or to con- demn, but to console and to strengthen those who are alarmed and depressed." And again, "Christ (John 16, 8,) says: ' The Holy Ghost will reprove the world of sin ;' but this cannot take place, unless through the explanation of the law," Tom. 2, Jenens. f. 4/55. Thus the Smaicald Articles also assert : " This office of the law the New Testament retains and enforces," which reveals sins, and the wrath of God ; " but under this office the New Testament instant- ly subjoins the consolatory promises of grace, through the Gospel." See part 111, Art. 3, of the Smaicald Articles. And the Apology declares that it is not sufficient for a true and salutary repentance to preach the law alone, but the Gospel must also be preached. In this maimer both these doctrines are connected, and they must both be urged together — but hi a certain order, and with due distinction. And the Antinoraians, the adversaries of the law, are justly condemned, who banish the preaching of the law from the church, and affirm that sins are to be reproved, and that contrition and sorrow are to proceed, not from the law, but only from the Gospel. See Art. V. But in order that all may see that we keep nothing concealed in this controversy, we shall present our views of the whole matter, before the eyes of the Christian reader, in a simple and perspicuous manner. Accordingly, we believe, teach, and confess unanimously, that the Law is properly a divine doctrine, in which the righteous and immu- table will of God is revealed, teaching what man ought to be in his nature, thoughts, words, and deeds, in order to be pleasing and ac- ceptable to God. And it announces that the wrath of God, and tem- poral and eternal punishments will come upon transgressors. For, as Luther declares in opposition to the Antinomians, all that reproves sins l)elongs to the law, the proper office of which is, to reprove sin, and to conduct to the knowledge of sin, Rom. 3, 20, and 7, 7. And, inasmuch as unbelief is the source and fountain of all sins which ought to be rebuked, the law condemns unbelief also. Yet it is also true, that the law and its teaching, arc illustrated OF THE LAW AND THE GOSPEL. 653 and explained by the Gospel ; while it remains properly the office of the law to reprove sins and inculcate good works. Thus the law reproves unbelief, if we do not believe the Word of God. Now, since the Gospel, which alone properly teaches and com- mands us to believe in Christ, is the Woril of God, the Holy Spirit therefore, through the office of the law, reproves this unbelief too, because sinners believe not in Christ ; although the Gospel alone properly teaches concerning saving faith in Christ. But the Gospel is properly a doctrine w^hich teaches (since man kept not the law of God, but transgressed it, his corrujit nature, thoughts, words, and deeds contending against it, and being for this reason subject to the wrath of God, to death, to all temporal afflic- tions, and to the punishment of hell) what man is to believe, that he may obtain remission of sins before God ; namely, that the Son of God, Christ our Lord, has taken upon himself the curse of the law, has borne it, and has atoned and made expiation for all our sins; through whom alone we are again restored to fovor with God, by faith obtain remission of sins, are liberated from death and from all the punishments of sins, and are eternally saved. For all that consoles, all that offers to the transgressors of the law the favor and grace of God, is properly called the Gospel, or the good and joyful tidings that God, for the sake of Christ, will for- give sins, and not inflict punishment. Wherefore, every penitent should believe, that is, place his whole confidence in Christ the Lord alone, namely, that He was delivered for our offences, and was raised again for our justification, Rom. 4, 25 ; who, although he knew no sin, was made to be sin for us, 2 Cor. 5, 21 ; that we might be made the righteousness of God in him, 2 Cor. 5, 21, — who was made unto us righteousness, 1 Cor. 1, 30 — whose obedience is imputed unto us for righteousness before God in his strict judgment ; so that the law, as we have shown above, is a ministration of death through the letter, pronouncing condem- nation, 2 Cor. o, 7. But the " Gospel is the power of God unto salvation to every one that believeth," Rom. 1, 1(5 ; proclaiming righteousness, and giving the Spirit. Indeed Dr. Luther has thus urged this distinction in nearly all his writings with special diligence, clearly showing that the knowledge of God, which originates from the Gospel, is far different from that which is taught and learned from the law, since even the heathens had a knowledge of God to some extent from the natural law, although they neither knew him correctly, nor honored him rightly, Rom. 1, 20, 21. From the beginning of the Avorld these two doctrines were incul- 654 FORMULA OP CONCORD. DECLARATION. cated together in the church of God, yet always with due distinc- tion. For the posterity of the venerable Patriarchs, as also the Patriarchs themselves, did not only continually recall to their minds that God created man holy and righteous in the beginning, and that through the deception of the serpent, he transgressed the law of God, became a sinner, ruined himself with all his posterity, and plunged them with himself into death and eternal condemnation : but they also comforted themselves again and were strengthened by the preaching concerning the seed of the woman, which should bruise the head of the serpent. Gen. 3, 15 ; again, concerning the seed of Abraham, in w^hich all the nations of the earth should be blessed, Gen. 22, 18, and concerning the son of David, who should restore the kingdom of Israel, and be a light unto the Gentiles, and who was wounded for our transgressions, and bruised for our iniquities, with whose stripes we are healed. Psalm 110, 1, 2 ; Isa. 49, 6 ; Luke 2, 32 ; Isa. 53, 5. We believe and confess that these two doctrines must be urged continually in the church of God with diligence, until the end of the world, yet with that distinction which properly belongs to them ; in order that in the ministration of the New Testament, the hearts of impenitent men may be alarmed, and brought to a knowledge of their sins and to repentance, by the preaching of the law and its threatenings ; yet not in such a manner as to cause them to despond or despair ; but (since the law is a schoolmaster to bring us unto Christ, that we may be justified by fliith, Gal. 3, 24, and thus directs and leads us, not from Christ, but to Christ, who is the end of the law, Rom. 10, 4,) to be thus consoled and strengthened again by the preaching of the holy Gospel concerning Christ our Lord, namely, that if they believe the Gospel, God forgives them all their sins through Christ, receives them as children for his sake, and justifies and saves them out of pure grace, without any merit of their own, but nevertheless, not in such a manner as to induce them to abuse the grace of God, and willingly commit sin in consequence of their trust in this mercy. And this distinction between the Law and the Gospel, Paul points out expressly and forcibly, 2 Cor. 3, 6, &c. Therefore, lest these two doctrines, the Law and the Gospel, should be intermingled or confounded, and that which belongs to the one be attributed to the other, the true and proper difference between the law and the Gospel must be retained and urged with the greatest diligence, and all that might occasion confusion between the law and the Gospel, by which both doctrines, the law and the Gospel, might be confused and commingled into one doctrine, must be assid- OF THE THIRD USE OF THE LAW. 655 uously avoided. For otherwise the merits and benefits conferred by Christ might easily be obscured, and the Gospel be transformed into a doctrine of law, as it came to pass under the Papacy. And thus Christians might be deprived of that true consolation, which they have in the Gospel against the terrors of the law, and the door be opened again by which the Papacy might re-enter the church of God. It is, therefore, dangerous and wrong to assert that the Gospel, when it is properly so called, and when it is distinguished from the law, is a preaching of repentance, reproving sin. But otherwise, if it is understood in general concerning the whole Christian doctrine, the Apology also asserts several times, that the Gospel is a preaching of repentance and of remission of sins. But nevertheless, the Apolo- gy also indicates in the mean time, that the Gospel is properly the promise of the remission of sins and of justification through Christ; but that the law is a declaration which reproves and condemns sin. VI. OF THE THIRD USE OF THE LAW OF GOD. Inasmuch as the law of God is useful, not only in jii^eserving ex- 1 /(^ ternal djsciiJing.and honesty in opposition to the rude and disobe- t"^ dient, and likewise in bringiiiji; iiicn to a knowledge of their sins; -^^^ but also when they are born aiu-w by the Spirit of God, converted to the Lord, and when the veil of Moses is taken away from them, i in te a ch i n g ..thaoi, to. J] \" c;. and walk according to the law, a contro- \ '-^J,' "^ versy arose among a few theologians, concerning tliis tliiid and last '"""^ use of the law. The one party taught and held, that it is not nec- essary that the regenerate should learn from the law the new obedi- ence or the good works in which they ought to walk, neither should this doctrine be urged from it, since they are made free by the Son of God, have become temples of his Spirit, and being free, they of themselves, (even as the sun of himself, without any compulsion, per- forms his regular course,) through the inspiration and impulse of the Holy Spirit, perform that which God requires of them. In opposi- tion to this, the other party taught, that although genuine believers arc truly led by the Spirit of God, and consequently, after the in- Wiird man, they do the will of God out of a free spirit, yet the Holy! Spirit uses the written law for their instruction ; through which even true believers learn to serve God, not according to their own thoughts, but according to his written law and word, which are a certain rule and guide ibr a holy life and conduct, regulated accord- ing to the eternal and immutable will of God. 656 FORMULA OF CONCORD. — DECLARATION. In order to explain and determine this dispute, we believe, teach, and confess unanimously, that, although true believers and Chris- tians who are really converted to God and justified, are released and liberated from the curse of the law, they should nevertheless exer- cise themselves daily in the law of the Lord, as it is written. Psalm 1, 2, and 119, 1 : Blessed is the man whose delight is in the law of the Lord, and who meditates in it day and night. For the law is a mirror, in which the will of God and that which is pleasing to him, are properly portrayed ; it should, therefore, be continually im- pressed upon believers, and urged among them diligently and in- cessantly. For, although, as the Apostle, 1 Tim. 1, 9, testifies, the law is not made for the righteous, but for the unrighteous ; yet this must not be so understood as if the righteous should live without law ; for the law of God is written in their hearts, (Rom. 2, 15 ; Heb. 8, 8, and 10, 16,) and unto the first man immediately after his creation there was also a law given, according to which he should live. But the true meaning of St. Paul is, that the law cannot burden with its curse those who are reconciled unto God through Christ, and that it cannot harass or constrain the regenerate, for they dehght in the law of God, after the inward man, (Rom. 7, 22.) And indeed, if the believing and elect children of God were per- fectly ]-enewed in this life by the indwelling Spirit, so that they would be entirely freed from sin in their nature and all its faculties, they would need no law, and consequently no impulse ; but of them- selves, and with entire voluntariness, without any instruction, ad- monition, solicitation, or urging of the law, they would do that which they are under obligation to do according to the will of God : even as the sun, the moon, and all the heavenly bodies, perform of themselves their regular course unimpeded, without admonition, solicitation, urging, or force, according to the order of God, which he once established for them ; yes, as the holy angels render an en- tirely voluntary obedience. Eut inasmuch as believers are not perfectly and entirely [com- 2)letive vel consummafive,) renewed in this life, although their sins are covered by the perfect obedience of Christ, so that they are not imputed to them unto condemnation, and although the mortifica- tion of the old Adam and the renewing in the spirit of their minds are commenced by the Holy Spirit, yet the old Adam ever inheres in their nature and in all its internal and external powers ; concern- ing which the Apostle, Rom. 7, 18, writes : "I know that in me (that is, in my flesh) dwelleUi no good thing ;" and moreover, in OF THE THIRD USK OK THE LAW. 657 verse 15 : " For that which I do, I allow not : for what I would, that do I not ; but what I hate, that do I." Again, verse 23 : "I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin." Again, Gal. 5, 17 : " The flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other; so that ye cannot do the things that ye would ." Wherefore, in consequence of this lusting of the flesh, the truly believing, elect, and regenerate children of God, in this life, need, not only the daily instruction and admonition, the warning and threatenings of the law, but also frequently chastisements, in order that they may be reinvigorated, and may submit to the Spirit of God, as it is written, Psalm 119, 71 : " It is good for me that I have been afflicted ; that I might learn thy statutes." And again, 1 Cor. 9, 27 : " I keep under my body, and bring it into subjection ; lest that by any means, when I have preached to others, I myself should be a cast-away." Again, Heb. 12, 8 : "If ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons;" as Dr. Luther has fully explained this in his exposition of the Scrip- ture Lesson for the nineteenth Sunday after Trinity. But that which the Gospel performs, works, and accomplishes in the new obedience of believers, and that which is the office of the law therein, so far as the good works of believers are concerned, must be separately explained. For the law declares, indeed, that it is the will and command of God, that we should walk in a new life, but it does not give the power and ability by which we can begin and accomplish this new obedience. But the Holy Spirit, who is given and received, not through the law, but through the preaching of the Gospel, renews the heart of man, Gal. 3, 5, 14. Afterwards the Holy Spirit uses the law for the purpose of teaching, through it, the regenerate ; and in the Ten Commandments he indicates that which is the good, the acceptable and perfect will of God, Rom. 12, 3 ; in which good works God has before ordained that we should walk, Eph. 2, 10. The Holy Spirit exhorts theni unto good works, and, if in these they are remiss and negligent, or disolitvlient in consequence of the flesh, he reproves them for it through the law. In this manner he bears both offices together ; — he slays and he makes alive ; he brings down to the pit, and he brings up again ; it is his office not only to console, but also to reprove, jis it is written, .lobn 16, 8: "When the Holy Spirit is ronir, he will reprove the world" (in which the old Adam is roniprehendc'd) " of sin, and of righteousness, and of judgment.'" 8-j 658 FORMULA OF CONCORD. DECLARATION. But all that is contrary to the law of God is sin. And St. Paul, 2 Tim. 3, 16, asserts : " All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof," &c., and to reprove, is the proper office of the law. Therefore, as often as believers stum- ble, they are reproved by the Holy Spirit through the law, and again raised up and consoled by this same Spirit through the preaching of the holy Gospel. But in order to avoid, as much as possible, all misunderstanding, and to teach and maintain properly, the distinction between the works of the law and those of the Spirit, it must be remarked with special diligence, when good works are spoken of, which are con- formable to the law of God, (for otherwise they are not good works,) that the word lata signifies one thing only, namely, the immutable will of God, according to which, in their whole course of conduct, men should act. The difference in works, however, arises, in consequence of the difference in the persons who endeavor to live according to this law and will of God. For as long as a man is unregenerated, and en- deavors to live according to the law, doing its works because they are commanded, through the fear of punishment or the hope of re- ward, he is still under the law, and his works are by St. Paul pro- perly called works of the law ; for they are extorted by the law as from bondmen, who like Cain, are unwilling worshippers. But when a person is born anew through the Spirit of God, and is made free from the law, that is, from the constraint of the law, and is led by the Spirit of Christ, he lives according to the unchange- able will of God revealed in the law, and does all, so fiir as he is born anew, through a free and cheerful spirit. And such works are not properly called works of the law, but works and fruits of the Spirit, (Gal. 5, 22,) or, as St- Paul, Rom. 7, 23, 2o, terms it, the law of the mind, and 1 Cor. 9, 21, the laio of Christ. For such persons are not under the law, but under grace, as St. Paul, Rom. 6, 14 ; 8, 2, declares. Since, however, believers are not perfectly renewed in this life, but the old Achim cleaves to them even to their graves, the contest between the Spirit and the flesh also continues. Therefore, they " delio'ht in the law of God, after the inward man," Rom. 7, 22 ; but the law in their members wars against the law of their mind. Thus they are never without law, and yet they are not wider, but in the laio, living and walking in the law of the Lord, and yet pcr- forminfT nothing through constraint of the law. But with respect to the old Adam, who still inheres in them, he OF THE THIRD USE OF THE LAW. 659 must be coerced, not only by the law, but by chastisement ; he nevertheless does all unwillingly and through constraint, no less fhan the ungodly, who are urged by the threatenings of the law, and kept in obedience, 1 Cor. 9, 27, and Rom. 7, 18, 19. Further, this doctrine of the law is Hkewise necessary for believers, lest they should depend on their own sanctity and devotion, and under the pretext of the Spirit of God, institute self-chosen methods of worship, without the word and command of God, as it is v/rit- ten, Deut. 12, 8, 28, 32 : " Ye shall not do after all the things that we do here this day, every man whatsoever is right in his own eyes." " What thing soever I command you, observe to do it : thou shalt not add thereto, nor diminish from it." Moreover, the doctrine of the law is also necessary to believers in the exercise of good works for this reason, that otherwise a per- son may very easily imagine that his works and life are entirely pure and perfect. But the law of God exhibits good works to be- lievers, as in a mirror, in order to teach us that they remain imper- fect and unclean during this life ; so that we must say with Paul : *'I know nothing by myself; yet am I not hereby justified," 1 Cor. 4, 4. Thus, where Paul exhorts the regenerate to good works, he expressly holds forth unto them the Ten Commandments, Rom. 13, 8 ; and the fact that his good works are imperfect and unclean, he perceives from the law, Rom. 7, 7, &c. And David, Psalm 119, 32, says : " I will run the way of thy commandments." But " enter not into judgment with thy servant : for in thy sight shall no man living be justified," Psalm 143, 2. But the law does not teach in what manner and for what reason, the good works of believers, although they are imperfect and un- clean in this life, in consequence of the sin which inheres in the flesh, are nevertheless acceptable and well-pleasing to God ; it requires rather an obedience altogether perfect and pure, in order to please God. But the Gospel teaches, that our spiritual sacrifices are acceptable to God through faith for Christ's sake, 1 Pet. 2, 5 ; Heb. 11, 4, &c., and ch. 13, 16, 21. In this tnanner Christians are not under the law, but under grace, because they are freed from the curse and con- demnation of the law through faith in Christ, and because their good works, although still imperfect and unclean, are acceptable to God through Christ; because, moreover, so far as they are born anew after the inward man, they do from their hearts that whicli is })leasing to God, not through the constraint of the law, but through the re- newal of the Holy Spirit. But nevertheless, ihey sustain a contiiuial stnigfjlo with the old Aibiin. 660 FORMULA Ol- CONCORD. DECLARATION. For the old Adam, like an unruly and obstinate animal, still con- stitutes a portion of them, and must be forced into the obedience of Christ, not only by the teaching, admonition, urging, and threaten- ing of the law, but frequently by the rod of chastisement and aflElic- tion, until this sinful flesh is wholly and entirely put off, and man is perfectly renewed in the resurrection. Then, he wWl no longer need either the preaching of the law, or its threatenings and chastisements, or the preaching of the Gospel, which belongs to this imperfect life. But as they will behold God face to face, so through the power of the indwelling Spirit of God, they will do the will of God freely, without any constraint, and without any impediment, most purely and perfectly, with the highest joy, delighting in God eternally. Accordingly, we reject and condemn as a dangerous error, perni- cious to Christian discipline and true piety, the doctrine which as- serts that the law is not to be urgeil in the manner and to the extent mentioned above, among Christians and true believers, but only among the unbelieving, the impious, and the impenitent. VII. OF THE LORD'S SUPPER. Although the exposition of this article should not, according to the opinion of some perhaps, be introduced into this treatise, in which we design to explain only those articles which were brought into controversy among the theologians of the Augsburg Confes- sion, (from which Confession the Sacramentarians very soon with- drew and separated themselves entirely, when it was first written, and delivered to the Emperor, at Augsburg, A. D. 1530, in order that they might present their own confession,) yet — inasmuch as some theologians and others, alas ! who boast of adhering to the Augsburg Confession, subsequently concurred with the Sacramenta- rians in this article, and no longer secretly, but publicly to some ex- tent, and also contrary to the testimony of their own conscience, of- fered violence to the Augsburg Confession, as if it agreed entirely with the doctrine of the Sacramentarians on this article, and in this manner desired to pervert it — we cannot forbear to testify to the divine truth also in this treatise by our confession, repeating the true meaning and the proper sense of the words of Christ, and of the Augs- burg Confession, concerning this article. For we acknowledge it to be our duty, so far as we are able, by the help of God, to secure this pious doctrine for posterity, and fiiithfully to warn our hearers, with OF THE lord's SUPPER. 661 other pious Christians, against this pernicious error, which is repug- nant to the holy and divine Word and to the Augsburg Confession, and which has so often been condemned. The chief controversy between ourselves and the Sacrament avians ^ in respect to this article. Although some Sacramentarians labor to approach in their terras as nearly as possible to the Augsburg Confession, and to use the form or manner of expression employed by our churches ; and although they confess that the body of Christ is truly received, by believers, in the holy Sacrament of the Lord's Supper ; yet, when they are urged to express their meaning distinctly, sincerely, and plainly, they all unanimously declare that the true, essential body and blood of Christ are as ftir absent from the consecrated bread and wine in the Lord's Supper, as the highest heaven is from earth. For this is their own language : Ahesse Christi corpus et sanguinem a signis tanto inter- vallo dicimus, quanto abest terra ab altissimis ccelis. That is, We declare that the body and blood of Christ are as far distant from the signs as the earth is from the highest heavens. They consequently understand this presence of the body of Christ, not as being here on earth, Init only respectu fidei ; that is, that by the visible signs, even as by the preached word, our faith being reminded and awakened, elevates itself and ascends above all the heavens, and receives and enjoys the body of Christ, which is there present in heaven, yea, Christ himself with all his benefits, truly and essentially, but yet only spir- itually. For they believe that, as the bread and wine are here on earth and not in heaven, so the body of Christ is now in heaven and not on earth ; and that therefore, nothing else is received with the lips, in the Lord's Supper, except bread and wine. Now, at first, they pretended that the Lord's Supper is only an ex- ternal sign, by which Christians are distinguished from other persons, and that in this sacrament there is nothing else administered but mere bread and wine, the bare signs of the absent body of Christ. But when they discovered that this device was of no avail, they con- fessed that Christ the Lord is truly present in his Supper, namely, per communicationem idiomatuni, that is, only according to his di- vine nature, but not with his body and blood. Afterwards, when they w^ere urged by the words of Christ to con- fess that the body of Christ is present in this holy Supper, they still understood and explained it to be only a .'^.piritual presence ; that is, that Christ makes us partakers only of his powei', operation, and 662 FOKMULA OF CONCORD. — DECLARATION. benefits through faith ; since, as they say, by the Spirit of Christ, which is every where present, our bodies, in which the Spirit of Christ dwells here upon earth, are united with the body of Christ, which is in heaven. Hence these magnificent and specious words deceived many illus- trious persons, when they pretended and boasted that they were of no other opinion than that the true, substantial, and living Lord Christ is present in his Supper. But this they understand only concerning his divine nature, and not concerning his body and blood ; for they think that these are only in heaven and not elsewhere, and that Christ gives us his true body and blood to eat and to drink, with bread and wine, spiritually, through faith, but not to receive corporeally with the lips. For, the words of the institution of the Lord's Supper — Eat, this is my body — they do not understand properly, as they read, accord- ing to the letter, but as figurative expressions ; so that to eat the body of Christ, signifies nothing else but to believe; and the word body, is no more than a symbol, that is, a sign or figure of the body of Christ, which is not in the sacrament of the Lord's Supper on earth, but only in heaven. The word is, they interpret sacramentaliter ^ seu onodo significative, ne qitis rem cum signis ita 'putet copulari, nt Christi quoque caro nunc in ierris adsit, modo quodam invisibili et incomprehensibili, that is, that the body of Christ is united with the bread sacramentally or by implication ; so that as certainly as pious, believing Christians eat the bread with their mouth, so cer- tainly do they also receive the body of Christ, which is in heaven above, by faith, spiritually. But the doctrine that the body of Christ is essentially, though invisibly and incomprehensibly present in the sacrament of the Lord's Supper, and received orally with the con- secrated bread, even by hypocrites or nominal Christians, they are accustomed to execrate and condemn as a horrid blasphemy. On the contrary, concerning the Lord's Supper, it is taught in the Augsburg Confession, from the Word of God, thus : " That the true body and blood of Christ are truly present, under the form of bread and wine, in the Lord's Supper, and arc there administered and received. And the opposite doctrine," (namely, that of the Sacramentarians, who at the same time delivered their own confession at Augsburg, in which it is asserted, that the l)ody of Christ, since he has ascended to heaven, is not truly and essentially present here on earth in the Sacrament,) *'is therefore rejected." The same sentiment is also plainly expressed in the Smaller Catechism of Dr. Luther, in the following words : " The Sacrament of the Altar is the true body and blood of our Lord OF THE lord's SUPPER. 663 Jesus Christ, with bread and wine, instituted by Christ himself, for us Christians to eat and drink." And in the Apolo^ it is not only explained more clearly still, but it is also confirmed by the declara- tion of Paul, 1 Cor. 10, 16, and by the testimony of Cyril, in these words : " The tenth article is approved, in which it is confessed that, in the Supper of the Lord, the body and blood of Christ are truly and essentially present, and truly administered with the visible elements, bread and wine, to those who receive the Sacrament. For, since Paul, 1 Cor. 10, 16, asserts : ' The bread which we break, is the com- munion of the body of Christ,' it would follow that the bread is the communion, not of the body, but of the Spirit of Christ, if not the body of Christ, but only the Holy Spirit were truly present." And we know that not only the Roman church, but the Greek church also, taught the bodily presence of Christ in the holy Supper of the Lord. And the testimony of Cyril is likewise adduced, that in the Supper, Christ dwells also bodily in us, by the communication of his flesh. Afterwards, when those who delivered their own confession at Augsburg concerning this article, seemed to assent to the Confession of our church, the following Formula Concordia, that is. Articles, or, Formula of Christian agreement, (which we shall now recite,) was drawn up at Wittemburg, A. D. 1536, between the divines of Saxony and those of Upper Germany, and was subscribed by Dr. Martin Luther, and other theologians of both sides : " We have heard how Martin Bucer, and the other divines who came with him from the cities, have expressed their sentiments con- cerning the holy Sacrament of the body and blood of Christ, namely, thus : " Agreeably to the words of Ireneus, they confess, that in this sacrament there are two things, a terrestrial and a celestial. Accord- ingly, they believe and teach, that with the bread and wine, the body and blood of Christ are truly and essentially present, administered, and received. And although they deny a transubstantiation, that is, an essential change of the bread and wine into the body and blood of Christ, and do not believe that the body and blood of Christ are included, {localiter) locally in the bread, or that they are in any other manner united with it constantly, apart from the use of this sacra- ment ; yet, they concede that through the sacramental union, the bread is the body of Christ, that is, they bt-lieve that when the bread is offered, the body of Christ is also present, and truly exhibited. For apart from this use, when the bread is laid aside, and preserved 664 FORMULA OF CONCORD. — DECLARATION. in its depository, or when it is borne about and exhibited in proces- sion, as is done under the Papacy, they hold not that the body of Christ is present. " In the second place, they hold, that the institution of this sacra- ment established by Christ, is efficacious in the Christian community, and that it does not depend on the worthiness or unworthiness of him who administers this sacrament, nor upon that of the recipient. Therefore, as St. Paul says, (1 Cor. 11, 27,) that the unworthy also receive this sacrament ; thus they believe that even unto the unworthy, the body and blood of Christ are truly administered, and the unworthy truly receive the same, if the institution and the command of Christ the Lord be observed. But such persons receive it unto judgment, as St. Paul, 1 Cor. 11, 29, declares ; for they misuse this holy sacra- ment, because they receive it without true repentance and without faith. For it was instituted for the purpose of testifying, that unto those the grace and benefits of Christ are here appropriated, and that those are united with Christ and cleansed by his blood, who truly repent and console themselves through faith in Christ." In the following year, when the principal theologians attached to the Augsburg Confession, assembled from all parts of Germany, at Smalcald, and consulted what they should lay before the council, (which it was thought would be convened by the Pope,) concerning the doctrine of the church, those articles were drawn up by Dr. Lu- ther by the advice of all, which are called the Smalcald Articles, and were subscribed unanimously, and individually, by all the theo- logians. In these articles Dr. Luther embraces the true and genuine meaning of the aforenamed Formula ConcordicE, or Articles of Agree- ment, drawn up at Wittemburg, in brief, but significant and perspi- cuous terms, agreeing most closely with the words of Christ. For the Sacramentarians had perverted the Formula Concordia, or Ar- ticles of Agreement, established the preceding year, to suit their own purposes; namely, in saying that the body of Christ, with all his benefits, is administered with the bread in no other manner than they are with the words of the Gospel : and that by the sacramental imion nothing else is to be understood, but the spiritual presence of Christ the Lord through faith. These evasions and subterfuges, re- sorted to by the Sacramentarians, are opposed by the Smalcald Ar- ticles. For these assert that bread and wine in the Supper, are the true body and blood of Christ,* and are administered and received not only by pious, but also by those who are only nominally Christians. In reference to this subject, see note on page 381. — Tkaks. OF THE LORD S SUlTtR. 66-3 In his Larger Catechism, Dr. Luther explains and establishes, from the Word of God, this same view more fully, where it is thus written : " What then is the Sacrament of the Jlltar ? Ans. — It is the true body and blood of Christ our Lord, in and with bread and wine, commanded through the loords of Christ, for us Christians to eat and to drinks And afterwards he declares : " It is the word, I say, that makes and distinguishes this sacrament, so that it is not mere bread and wine, but is, and is called, the body and blood of Christ." And directly afterwards he says : " By this word you can strengthen your conscience, and say : ' If a hundred thousand devils, together with all the fanatics advance, exclaiming: How can bread and wine be the body and blood of Christ, I still know that all these spirits and the learned altogether, are not as wise as the Divine Majesty.' Now, here occur the words of Christ : ' Take, eat, this is iny body ; drink ye all of this, this is the new testament in my blood.' To these words we constantly adhere, and we shall see who may presume to overcome Christ, and to use these words otherwise than he has declared them. It is true indeed, if you separate the words from it, or view it apart from the words, there remains nothing but mere bread and wine ; but if the words remain with the bread and wine, as they should and must, this sacrament is, agreeably to the words •themselves, the true body and blood of Christ. For, as the mouth of Christ speaks and declares, so it is, inasmuch as he can neither lie nor ■deceive. " Hence it is easy to reply to the various questions, about which many are now solicitous; for instance — whether a wicked priest may hanille and administer the Sacrament, — and the like. For here we con- clude and assert: Even if a knave receives or administers the Sacra- ment, he receives the right Sacrament, that is, the body and blood of Christ, as well as he who partakes of it in the most reverential and worthy manner ; for it is founded, not upon human sanctity, but upon the Word of God ; and as no saint on earth, yea, no angel in heaven, can make bread and wine the body and blood of Christ; so likewise no one can alter or change it, even if the Sacrament is misused. " The words, through which it became a sacrament, and through which it was instituted, do not become false on account of the unwor- thiness or unbelief of the person. For he does not say, If you believe or are worthy, you have my body and blood ; but, Take, eat, and drink, this is my body and blood. Again, do this, (namely, this which I now do, institute, ^ivo, and couunand you to take,) which is as much as to say : Thank God wiicther you be worthy or unworthy, you here have Christ's body and blood by virtue of these words which come to 666 FORMULA OF CONCORD. — DECLARATION. the bread and the wine. Mark this, and retain it well; for upon these words depend our grounds, our protection, and defence against all the errors and seductions which have arisen, and which may yet arise." Thus far we have recited the words of the Larger Catechism, in which the true presence of the body and blood of Christ, in the holy sacrament of the Lord's Supper, is confirmed from the Word of God ; and this is understood, not of the believing and worthy alone, but of the unbelieving and the unworthy also. But inasmuch as this highly enlightened man saw in spirit that, af- ter his death, some would endeavor to render him suspected of having receded from the doctrine just mentioned, and from other Christian ar- ticles, he subjoined to his Larger Confession the following protesta- tion : " Whilst I behold faction and error increase as time advances, whilst I see no cessation of the raging and raving of Satan ; lest therefore, during my life, or after my death, some might hereafter conceal their device under my name, and fraudulently employ my writings to estab- lish their errors, as the Sacramentarians and the Anabaptists now be- gin to do, I shall by this instrument of writing, profess my faith on all points before God and all the world. And in this faith, by the help of God, I intend to persevere until death, and, in it, to depart from this world, and to appear before the judgment-seat of our Lord Jesus Christ; and if, after my death, any one should say : ' If Dr. Luther lived now, he would teach and believe differently concerning this ar- ticle or those ; for he did not consider such sufficiently ;' in opposition to this, I say now as then, and then as now, that by the grace of God I have most diligently considered all these articles, and compared them again and again with the Scriptures, and would as warmly defend these as I have now defended the Sacrament of the Altar. I am not intoxi- cated, nor inconsiderate ; I know what I affirm ; I feel too what an interest I have in the appearing of Jesus Christ in the last judgment. Therefore, let no one think that I am jesting or trifling; I am sincere; for by the grace of God, I well know Satan ; if he can pervert and dis- tort the Word of God, what shall he not do with my words, or those of other men ?" After this protestation, among other articles, Luther, of blessed memory, sets forth this also : •' Even thus I declare," says he, " and confess too, concerning the Sacrament of the Altar, that therein the body and blood are truly eaten and drunk, in the bread and Avine, orally, althouo-h the priest who administers, or those who receive the same, believe not, or otherwise misuse the Sacrament ; — for the sacrament of the Lord's Supper depends, not upon the belief or unbehef of man. OF THE lord's SUPPER. 667 but upon the word and institution of God ; — unless it were in conse- quence of their having first changed the word and institution of God perhaps, and explained them otherwise than they ought, even as the present enemies of this sacrament do. These, doubtless, have nothing but bread and wine in this Supper, because they have neither the word nor the instituted order of God, but have perverted and changed the same according to their own conceits."* And Dr. Luther, who certainly understood the true and proper meaning of the Augsburg Confession, rather than others, and con- stantly adhered to it and defended it, till the end of his life, in his last confession, a little before his death, confessed his faith concerning this article, with great zeal, and repeated it in the following words,! where he thus writes : " I reckon all those in the same number, that is, as sacramentarians and fanatics — for such they are — who will not be- lieve that the bread of the Lord in the Supper is his true natural body, which the ungodly or Judas, as well as St. Peter and all other saints, received orally ; whoever, I say, will not believe this, should let me alone, and not expect to hold fellowship with me ; and to this principle I must adhere." From this exposition, but more especially from Dr. Luther's explan- ation, who is the principal divine of the Augsburg Confession, every intelligent person, who loves truth and peace, can perceive with cer- tainty what has always been the proper meaning and sense of the Augsburg Confession concerning this article. For besides the expressions of Christ and St. Paul, (by which they assert that the bread in the Sacrament is the body of Christ, or the com- munion of the body of Christ,) the expressions, under the bread, with the bread, in the bread, have been used for the purpose of rejecting the Popish doctrine of transubstantiation, and for the purpose of indicat- ing the sacramental union of the unchanged essence of the bread and of the body of Christ ; even as the expression, " The Word was made flesh," John 1, 14, is sometimes repeated and explained by the equiva- lent forms, " The Word dwelt among us," " In Christ dwelleth all the fulness of the Godhead bodily," " God was with him," " God was in Christ;" Col. 2, 9 ; Acts 10, 38; 2 Cor. o, 19; showing, namely, that the divine essence is not changed into the human nature, but that the two unchanged natures are personally united. And indeed, many emi- nent ancient teachers, Justin, Cyprian, A ugustine, Leo, Gelasius, Chry- sostom, and others, employ even tliis similitude (concerning the ]:>erscm of Christ) in explaining the words of the testament of Christ, "TJiisifi my body." For they teach that, as in Christ, there are two different •Tom. II., Wittemb., German, fol. 213-252. ffbTd. ' y G68 I'ORMULA OF CUNCOHl). BKOI, A RATION'. unchanged naturos united inseparably, so in the holy sacrament of the Lord's Supper, the two substances, the natural bread, and the true na- tural body of Christ, are together present here on earth in the institu- ted administration of this sacrainent. Yet this union of the body and blood of Christ with the bread and the wine, is not a personal union like that of the two natures in Christ, but it is a sacramental union, as Dr. Luther and our divines term it elsewhere, and in the aforenamed Articles of Agreement, composed A. D. 1536. By this they wish to indicate, that, even if they use also these forms, inpaiie, sub pane, cum pane, that is, these different modes of expression, in the bread, under the bread, with the bread, they nevertheless receive the words of Christ properly, as they read and understood this proposition, that is, the words of the testament of Christ, {Hoc est corpus metim,) — This is my body, — by no means figuratively, even as Justin says : "This we receive not as ordinary bread and drink ; but even as Jesus Christ our Savior was made flesh through the Word of Gfod, and had flesh and blood on account of our salvation : so also we believe, that the food blessed by him through the word and prayer, is the body and blood of the Lord Jesus Christ." And Dr. Luther, in his Larger, and espe- cially in his last Confession, concerning the Lord's Supper, defended wnth great earnestness and zeal, precisely the form of expression which Christ used in celebrating the first sacrament of the Lord's Supper. Inasmuch, then, as Dr. Luther must be regarded as the most emi- nent teacher of the churches which adopt the Augsburg Confession, and as his whole doctrine in a compendious form, was comprehended in the oft-mentioned Augsburg Confession, delivered to the emperor Charles V.; the proper sense and meaning of said Augsburg Confes- sion, cannot be drawn from any other man's writing, more acurately and certainly, than from the didactic and polemic wiitings of Dr. Luther. And indeed, this sense or meaning just mentioned, is founded upon the firm, immovable, indubitable, and only rock of truth, namely, the words of the institution, recited in the divine Word ; and it was thus understood, taught, and propagated by the holy Evangelists and Apos- tles, and their disciples and hearers. For our Lord and Savior, Jesus Christ, concerning whom, as our only teacher, this solemn command : " Hear ye him," Matt. 17, 5, was given from heaven to all persons, is not a mere man or angel, and is not only true, wise, and mighty, but is also the eternal truth and wisdom, and Almighty God ; who knows full well what and hoiv he ought to speak, and is able effectually to accomplish, and to bring into operation, all those things which he declares and promises, as OF THE lord's SUPPER. 669 he says : " Heaven and earth shall pass away ; but my words shall not pass away," Luke 21, 33 ; again, " All power is given unto me in heaven and in earth," Matt. 28, 18. Now, this true, almighty Lord, our Creator and Redeemer, Jesus Christ, after the last Supper, when he commenced his bitter suffer- ings and death for our sins, on that last, sorrowful night, pronounced with due consideration and great solemnity, these words in the insti- tution of this most august sacrament, which was to be received until the end of the world with great reverence and obedience, and which was to be a perpetual memorial of his bitter passion and death, and of all his benefits, a sealing of the new testament, a consolation for afflicted hearts, and a continual bond and union of Christians with Christ, their Head, and among themselves — these words, (we repeat) where he ortlained and instituted this holy Supper, he spoke con- cerning the consecrated and offered bread: — Take and eat, this is my body lohich is given for you ; and these, concerning the cup or the wine : This is my Mood of the new testament, which is shed for you for the remission of sins. Hence, we are under obligation not to interpret these words of this eternal, true, and almighty Son of God, our Lord, our Creator and Redeemer, Jesus Christ, as figurative, tropical, or strange ex- pressions, and explain them so that they may appear conformable to our reason ; but rather to receive these words as they read, in their proper and clear sense, with simple faith and due obedience ; and we should not permit ourselves to be turned aside from them by any ob- jections or human contradictions, derived from the reason of man, however agreeable they may appear to our reason. Although Abraham, when he heard the words of God concerning the sacrifice of his son, had reason indeed to question whether these words should be understood literally, or whether they might not admit of some other more tolerable or some milder interpretation, since they plainly appeared to be at variance, not only with all rea- son and the divine and natural law, but also with the eminent article of faith, concerning Christ, the promised seed, who should be born of Isaac ; nevertheless, as on a previous occasion, when the promise concerning the blessed seed of Isaac was given to him, (although it seemed impossible to his reason,) he gave God the praise of truth, and with the greatest confidence concluded and believed, that God is able to perform whatever he promises : so in this instance he under- stands and believes the word and command of God in their simple, and literal sense, and commits the matter to the omnipotence and wisdom of (lod, knowing that he has more ways and means to fulfil the 670 FORMULA OF CONCORD. DECLARATION. promise concerning the seed of Isaac, than he himself can compre- hend with his blind reason. In this manner, we also should with all humility and obedience simply believe the distinct, immutable, clear, and solemn words and command of our Creator and Redeemer, without any doubt or dis- puting in regard to the mode in which they may accord with our reason, or be possible. For the Lord has uttered these words, who himself is infinite wisdom and truth, and can most assuredly execute and accomplish all that he promises. Now, all the circumstances of the institution of the holy Supper, show that these words of our Lord and Savior, Jesus Christ, which are simple, distinct, clear, immutable, and indubitable in themselves, can and should be understood not otherwise than in their usual, pro- per, and ordinary sense. For since Christ gives this command at table during the Supper, there can indeed be no doubt, that he speaks concerning true natural bread, and concerning natural wine, and also concerning oral eating and drinking ; so that in the word bread there can be no metaphor, — that is, change of meaning, — as if the body of Christ were a spiritual bread, or a spiritual food for the soul. And Christ himself carefully shows that in the w^ord body, there is no metonymy, that is, that there is likewise no change of meaning, and that he speaks, not concerning a sign of his body, or concerning a symbol, or a figurative body, or concerning the virtue of his body, and the benefits which he won for us by the offering of his body ; for he speaks of his true, essential, or substantial, body, which he gave unto death for us, and of his true, essential blood, wdiich he shed upon the cross for us, for the remission of sins. Now, there is no interpreter of the words of Jesus Christ, so faith- ful and able as Christ, the Lord, himself, who best understands his own words, and his own sentiment, and meaning, and is most wise and intelligent in explaining them ; who here in setting forth his last will and testament, and perpetual covenant and union, uses, not figurative words, but direct, simple, unambiguous, and clear words, as it is the case elsewhere in all articles of faith, and in all other covenants and signs of grace, or in the institution of sacraments, (as in the instance of circumcision, or in the various sacrifices in the Old Testament, and in the institution of holy Baptism ;) and in order that no misunderstanding might arise, he sufficiently explains his meaning in reference to the Lord's Supper, by these words — given for you, shed for you; and when his disciples received the words in their simple and proper mean- ing, he permitted them to retain it, and commanded them thus to teach all nations to observe what he commanded them, that is, the Apostles. OP THE lord's supper. 671 Wherefore, the three Evangelists, Matthew, (Matt. 26, 26,) Mark, (Mark 14, 22,) Luke, (Luke 22, 19,) as well as St. Paul, who received the same from Christ himself, after his ascension to heaven, (1 Cor. 11, 23, 24,) unanimously, and in the same words and sylla- bles, repeat these clear, plain, immutable, and true words of Christ, this is my body, altogether in one and the same manner, concerning the consecrated and administered bread, without any trope, figure, or variation. There is no doubt, therefore, that, concerning the other part of this sacrament, these words of Luke and Paul : This cup is the new testament in my blood, can have no other meaning than that which St. Matthew and Mark give, this (namely, this which you drink out of the cup orally) is my blood of the new testament, by which I establish, seal, and confirm unto you children of men, this my testament, and new covenant, namely, the remission of sins. And, also, the repetition, confirmation, and explanation of the words of Christ, which St. Paul, (1 Cor. 10, 16,) sets forth, are to be considered with all diligence and earnestness as an especial, clear testi- mony of the true, essential presence and distribution of the body and blood of Christ, in the Lord's Supper, where he thus writes : " The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ?" From these words we perceive clearly, that not only the cup, which Christ blessed in the first Supper, and not only the bread which Christ broke and distributed, but that bread also which we bieak, and that cup which we bless, are the communion of the body and of the blood of Christ ; so that all those who eat this bread, and drink of this cup, truly receive, and partake of the true body and blood of Christ. For if the body of Christ were not truly and essentially, but only according to its virtue and operation, present and received, the bread shouki be called a communion, not of the body, but of the Spirit, virtue, and benefits of Christ, as the Apology argues and concludes. And if Paul spoke only concerning the spiritual com- munion of the body of Christ through faith, as the Sacramentarians pervert this passage, he would not say, that the bread, but the spirit or faith is the communion of the body of Christ. But now the Apos- tle affirms, that the bread is the communion of the body of Christ, namely, that all who receive the blessed bread, become partakers of the body of Christ too ; consequently, he must speak, not of a spirit- ual, but of a sacramental or oral partaking of the body of Christ, which is common both to pious and to wicked or nominal Christians. The occasion and the circumstances of this whole discourse of St. Paul, confirm this view. For those who ate of the offerings made 672 FORMULA OF CONCORD. — DECLARATION. to an idol, and had communion with the heathen sacrifices to devils, (1 Cor. 10, 20, 21,) and nevertheless also came to the table of the Lord, and became partakers of the body and blood of Christ, Paul de- ters from acts so criminal, and admonishes, lest they should receive the body and blood of Christ to their own judgment and condemnation. For, since all who are partakers of the blessed and broken bread in the Supper, have communion with the body of Christ also, St. Paul cannot speak of the spiritual communion with Christ, which no one can abuse, and in reference to which no one needs a warning. Wherefore, our venerable Fathers and predecessors, as Luther and other pure teachers of the Augsburg Confession, explain this de- claration of Paul, with such words that it accords most fully with the words of Christ, when they thus write : " The bread which we break, is the distributed body of Christ, or the common body of Christ, dis- tributed to those who receive the broken bread." To this simple and well-founded explanation of that glorious tes- timony, 1 Cor. 10, 16, we adhere unanimously, and we have reason to be surprised that some, with great audacity, can now quote this passage, which they themselves had opposed to the Sacramentarians as the foundation of their error, that, namely, in the Lord's Supper the body of Christ is only spiritually received ; for they say : Panis est communicatio corporis Christi, hoc est, id, quo fit societas cum corpore Christi {^quod est Ecclesia) seu est medium, per quod jideles unimus Christo, sicut verbum Evangelii fide apprehensum, est me- dium, per quod Christo spiritualiter unimur, et corpori Christi, quod est Ecclesia, inserimur, which being translated is as follows : " The bread is the communion of the body of Christ, that is, it is that through which we have communion with the body of Christ, (which is the church,) or, it is the medium, through which we, believers, are united with Christ, even as the word of the Gospel, when it is ap- prehended by faith, is a medium, through which we are spiritually united with Christ, and incorporated with the body of Christ, which is the church." For, the fact that not only godly, pious, and believing Christians, but unworthy and ungodly hypocrites — persons, for instance, like Judas and his associates, who have no spiritual communion with Christ, and approach the table of the Lord, without true repentance and conversion to God — also receive the true body and blood of Christ in the Sacrament orally, and by their unworthy eating and drinking commit a grievous sin against the body and blood of Christ — this fact St. Paul expressly teaches, 1 Cor. 11, 27: " Whosoever shall eat this bread, and drink this cup of the Lord, unworthily," commits sin not OF THE lord's SUPPER. 673 only against the bread and the wine, not only against signs, or sym- bols and figures of the body and blood, but is " guilty of the body and blood of the Lord" Jesus Christ, whom, being present here in this sacrament, he dishonors and insults like the Jews, who actually and really sinned fearfully against the body of Christ, and put him to death. For in this manner the ancient Christian Fathers and teachers of the church unanhnously understood and explained this declaration of St. Paul. Now, there are two modes of partaking of the flesh of Christ ; the one is spiritual, concerning which Christ, John 6, 54, especially, speaks, and which is effected only by the Spirit and by faith, in the preaching and in the meditation on the Gospel, even as the same is effected in the sacrament of the Lord's Supper ; and this spiritual eating is useful and salutary in itself, and necessary to all Christians, at all times, for salvation ; without which spiritual partaking, even that sacramental or oral eating in the Lord's Supper, is not only un- jirofitable, but also injurious and culpable. But this spiritual eating is nothing else hvxi faith, that is, to hear the Woid of God, (in which is offered unto us Christ, — true God and man, — with all the blessings which he obtained for us with his body given unto death for us, and with his blood shed for us — namely, the grace of God, remission of sins, righteousness, and eternal life,) to em- brace the same with foith, to apply it to ourselves, to rely firmly and with perfect confidence and assurance upon this consolation that we have a gracious God and eternal life for the sake of the Lord Jesus Ciirist, and to support ourselves by it in every time of need and in all temptations. The other mode of partaking of the body of Christ is oral or sacra- mental, when in the Lord's Sup[)er, the true, essential body and blood of Christ are received and partaken of orally, by all who eat and drink the consecrated bread and wine, in this holy sacrament. Eelievers re- ceive the body and blood of Ciiiist as a sure pledge and confirmation that tluiir sins are certainly remitted, and that Christ dwells and is ef- ficacious iu them ; unl)idievers, also, receive the body and blood of Christ orally, but (o their judgment and condemnation. This the words of Christ, which he used in the institution of this sacrament, cx- jiri'ssly teach. For, at the table and during the Supper, he adminis- leied natural bread and natural wine to his disciples, which he calls his tiue body and his true l)lood, and says at the same time: Eat, and drink. IIcdcc tliis conimand of Christ, in consequence of the circunislances eonncitrd willi it, can be understood not otherwise than as relating to an oral eating and driidving, not in a gross, carnal, ' 8.J 674 FORMULA OF CONCORD. DECLARATION. Capernaitic,* but in a supernatural, incomprehensible manner. Be- sides this oral eating, Christ, in his other command, afterwards re- quires another and spiritual eating, when he further says : " This do in remembrance of me;" for here he demands faith. Wherefore, according to these words of the institution of Christ, and the explanation of St. Paul, all the ancient Christian teachers expressly, and in harmony with the universal, holy, Christian church, uniformly taught, that the body of Christ is received not only spir- itually, by faith — which also takes place independently of the use of the Sacrament — but also orally, not only by believing and piou» Christians, but also by the unworthy, the unbelieving, the wicked, and the hypocritical, w^ho only bear the Christian name. But it would take up too much space to transcribe the testimony of these ancient teachers ; we shall therefore, for the sake of brevity, refer the Christian reader to the writings of our theologians, in which these are copiously treated. Hence it is manifest, with what injustice and virulence the Sacra- mentariansf deride Christ the Lord, St. Paul, and the whole church, who have called this oral eating, and the eating on the part of the unworthy, duos pilos cauda equince, ct comme^iium, ciijiis vel ipsnm Saianam pudeat, and the doctrine concerning the Majesty of Christ, excrementum Satance, quo diabohis sihi ipsi et hominibus illudat ; which expressions are so horrible, that decency forbids a pious Chris- tian to translate them. But it should be carefully explained who the unworthy guests of this holy Supper are ; they are those who approach this sacrament, without true repentance and sorrow for their sins, without true faith, and without a good intention to amend their lives, and who by their un- worthy oral eating of the body of Christ, incur judgment, that is,, temporal and eternal chastisements, and become guilty of the body and blood of Christ. But the worthy guests are Christians, weak indeed in fiiith, faint- hearted and afflicted, who, on account of the magnitude and the multi- tude of their sins, are alarmed in their hearts, who, in view of their great impurity, judge themselves unworthy of this noble treasure and of the benefits of Christ, who feel and deplore their weiikness of faith^ and desire from their hearts to be able to serve God with a strono-cr,. and mort! joyful faith, and with pure obedience ; these are the truly * CapenMitic. — This word alludes to the gross, physical sense in which the people of Capernaum, John G, 52-59, understood the words of the Savior. — [Tkans. f Theodore Beza, and others. OF THE LORD S SUPPER. 6^ worthy guests, for whom this most august sacrament was chiefly in- stituted and ordained. For thus Christ most benignly invites eVery one, saying: "Come unto me, all ye that labor and are heavy laden, and I will give you rest," Matt. 11, 28. Again, " They that be whole need not a physician, but they that are sick," Matt. 9, 12. Again, " My strength is made perfect in weakness," 2 Cor. 12, 9. Again, " Him that is weak in the faith, receive ye ; — for God hath received him," Rom. 14, 1, 3. " For whosoever believeth in the Son of God," be it with a weak or strong faith, "hath everlasting life," John 3, 16. This worthiness consists, not in a greater or a less weakness or strength of faith, but in the merits of Christ, in which the sorrowing father, who was weak in faith, and who is mentioned in the 9th ch. and 24th verse of Mark, shared, as well as Abraham, Paul, and others, "who had a jisyful and a strong foith. Let these statements suffice in reference to the true presence and the twofold partaking of the body and blood of Christ, which are enjoyed by the worthy through faith spiritunlly, and orally both by the worthy and unworthy. Bmtinasmuch as a misunderstandino; and a division occurred amonc: some teachers of the Augsburg Confession also concerning the con- secration, and concerning the general rule, that nothing is a sacra- ment, apart from the instituted use, we have likew^ise expressed our views in friendship and harmony, concerning this matter, in the following manner, namely : — That the true presence of the body and blood in the sacrament of the Lord's Supper, is not effected by the word or work of any man, whether it be the merit or utterance of the minister, or the eating and drinking, or the faith of the com- municants ; but this presence must be ascribed wholly to the al- mighty power of God anfl to the Word, institution, and ordaining of our Lord Jesus Christ alone. . For the true and omnipotent words of Jesus Chiist, which he pronounced at the first institution, were efficacious not only in tliat first Supper, but their })ow(t, virtue, and efficacy still endure and prevail; so that in all places, where this Supper is celebrated ac- cording to the institution of Christ, and where his words are used, by virtue and power of these words which Chris! pronooiiced at the first Supper, the body and blood of Christ are truly present, ad- ministered, and received. For, where his institution is observed,' ' and his words are recited in the consecration of the [)read imd f!i(> - r. cup, and this blessed bread and cup are administered through these >6* ^ recited jwQnlSj Christ himself is still efficacious, by virtue of the first' institution, thrnugh his worJs, wliicli he wishes to he repeatcMl hero; ^,/»^ G70 FORMULA OF CONCORD. DECLARATION. as Chrysostom,* in his sermon concerning the Passion, asserts: " Christ himself prepares this table, and blesses it. For no man makes the exhibited bread and wine, the body and blood of Christ, but Christ himself, who was crucified for us. These words are pro- nounced by the mouth of the priest, but by the power and grace of God, through these words, which he speaks — This is my body — the elements set apart in this Supper, are blessed. And as these words. Gen. ],2S: 'Be fruitful, and multiply, and replenish the earth,' were declared only once, but are always efficacious in nature, so that men increase and multiply, so also these — this is my body, this is m,y blood — were once declared, but are efficacious till this day, and will be the same until his coming, so that his true body and blood shall be present in this Supper of the church."" Luther, {Tom. 6, Jen., fo], 99,) writes thus: "This command nnd institution of Christ, enable us to administei- and receive, not mere bread and wine, but his body and blood, as his words declare : This is my body, Src, this is my blood, Sfc. So that not our work or speaking, but the comman;! and ordaining of Christ, make the bread the body, and the wine the blood, from the beginning of the first Supper of the Lord, until the end of the world ; but they are daily • administered through our service and office." Again, {Tom. 3, .Ten., fol. 446,) he says : " Thus also here, even if I were to pronounce these words concerning all bread, this is the body of Christ, it is true that nothing would be eflected by it ; but if, in the administration of the sacrament of the Lord's Supper, we say, according to his command and institution: this is my body, then it is his body, not on account of our declaration, or, because the utterance of these words has this efficacy, but on account of his com- mand, because he commanded us to jironounce these words, and to do this, and thus connected his command and his act with our de- claration." Now, the words of the institution, in the administration of this holy Supper, should be publicly recit(Ml, or chanted before the con- gregation, in a clear and distinct manner, and they shoidd by no means be omitted ; so that due obedience may be i-endered to the command of Christ, who says: this do ; and that by the words of Christ, the faith of the hearers may be awakened, strengthened, and assured concerning the essence and the fruit of this sacrament, — con- cerning the presence of the body and blood of Christ, concerning the remission of sins, and all the benefits which were obtained lor us * De iiroditionc Jndcc. how. 7, dc I'assiovr, (liom. S2, in Matth.) OF THE lord's SUPPER. 677 through the death of Christ and the shedding of his blood, and which are given unto us in the testament of Christ ; — and also that the elements of bread and wine may be sanctified or blessed to this holy use, so that with these the body and blood of Christ may be admin- istered unto us to eat and to drink ; as Paul says : the cup of bless- ing lohich we bless, Sfc, 1 Cor. 10, 16, 17 ; which blessing, indeed, comes to pass only through the repetition and recitation of the words of the institution. But this blessing alone, or the recitation of the words of the insti- tution of Christ constitute no sacrament, if the whole action of this Slipper, as it was ordered by Christ, be not observed ; if, for instance, the consecrated bread be not administered, received, and enjoyed, but be locked up, sacrificed, or borne about. But the command of Christ, this do, must be observed entire and inviolate, which com- prises the whole action or administration of this sacrament ; namely, in a Christian assembly, to take bread and wine, to bless, to admin- ister, and to receive them, that is, to eat and to drink, and at the same time to show the death of the Lord, as also St. Paul presents before our eyes the whole action of breaking bread, or of distribut- ing it and receiving it, 1 Cor. 10, 16, 17. In order to preserve this true and Christian doctrine concerning this holy Supper, and also to avoid and abolish the various idola- trous abuses and perversions of this testament of Christ, this useful rule or standard has been derived from the words of the institution : JYihil habct rationem sacramenti extra usxim a Christo institutum, or extra actioiiem divinitus institutain ; that is, if the institution of Christ, as he ordained it, be not observed, it is no sacrament. This rule is by no means to be rejected ; for it may be observed in the church of God with advantage, and it should be retained. And-^' here the word usus or actio, that is, use or action, does not signify faith particularly, nor the oral eating alone, but the whole external, visible transaction as instituted by Christ, of the sacrament of the Lord's Supper, namely, the consecration, or the words of the insti- tution, the distribution, and reception or the oral participation of the consecrated bread and wine, the body and blood of Christ ; apart from which use, when in the Papistical mass the bread is not distri- buted, but sacrificed, or locked up, borne about, and set forth to be adored, it is not to be regarded as a sacrament, even as the water in Baptism, when it is used to consecrate bells, or to cure the leprosy, or is set forth to be adored, is no sacrament or baptism. For, in op- position to such Papistical abuses, this rule was originally established, and it is explained by Dr. Luther, Tom. 4, Jen. fol. -397. 678 FORMULA OP CONCORD. DECLARATION. But, besides, it should not be forgotten that the Sacramentarians craftily and maliciously pervert this useful and necessary rule, for the purpose of denying the true, essential presence and the oral participa- tion of the body of Christ, which takes place here on earth, in the case alike of the worthy and the unworthy ; and interpret it as alluding to the usus fidei, that is, to the spiritual and internal use of faith, as if it were no sacrament to the unworthy, and as if the participation of the body of Christ occurred only spiritually through faith, or as if faith causes the body of Christ to be present in this holy Supper, and that, therefore, unworthy persons and unbelieving hypocrites receive not the present body of Christ. Now, our faith does not constitute this sacrament, but the most sure word and institution of our Almighty God and Savior, Jesus Christ alone, constitute it ; for these are ever efficacious, and remain in the Christian community, and are not abrogated or rendered in- effectual by the worthiness or unw^orthiness of the minister, or by the unbelief of the recipient. Even as the Gospel, although the un- godly hearer believe it not, nevertheless remains the true Gospel, only it is not effectual in the unbelieving unto salvation : so, w^hether those who receive this sacrament, believe or do not believe, Christ nevertheless remains true in his words, in which he says. Take, eat, this is my body ; and this he effects, not through our faith, but through his omnipotence. Wherefore, those commit a pernicious and shameful error, who, by a crafty perversion of this common rule, ascribe more to our faith, — as if it alone caused the body of Christ to be present, and received it, — than to the omnipotence of our Lord and Savior, Jesus Christ. The various imaginary grounds and futile objections of the Sacramentarians, which they produce concerning the essential and natural properties of a human body, concerning the ascension of Christ to heaven, concerning his departure from this world, and the like, are all completely and amply refuted by Dr. Luther, with argu- ments derived from the Word of God, in his polemic writings. We shall, therefore, for the sake of brevity, refer the Christian reader to these writings. But among these, those to which we chiefly have reference, are his publications against the Heavenly Prophets, (as they were then called,) his treatise entitled : That these words. This is my body, Sfc, still remain unshaken ; his Larger and Smaller Con- fessions concerning the holy sacrament of the Lord's Supper, and others of his writings. For, since the death of Dr. Luther, no new arguments have been produced by these fanatical spirits. OF THE lord's SUPPER. 679 But the following are the reasons for which we neither will, nor can, nor should permit ourselves to be led away, by any human wis- dom or opinions, — no matter what gloss or authority they may as- sume,— from the simple, perspicuous, and clear meaning of the words and testament of Christ, to a foreign meaning, deviating from the express words of Christ ; but we shall rather, in the manner stated above, simply understand and believe them ; and this ground, ever since this article became a subject of controversy we have maintained, agreeably to the declarations of Dr. Luther, directed at the beginning, against the Sacramentarians, in the following terms : * " The grounds upon which I stand with respect to this matter, are these: 1. The first is this article of our faith: — Jesus Christ is essential,) natural, true, and perfect God and man, in one person, unseparated 1 and undivided. 2. The second, that the right hand of God is every where. ^ 3. The third, that the Word of God is neither false, nor deceptive. V 4. The fourth, that God knows and has in his power various ways, ) in which he can at any time be present in a place, and not only the one, about which the fanatics trifle, and which philosophers call local. Again, the one body of Christ has three different ways, or a triple mode of being in any place. First, the comprehensible and corporeal mode, when he went about corporeally on earth, where he occupied, and took up space, accord- ing to his magnitude. This mode he is still able to use, when he pleases, as he did after his resurrection, and as he will on the last day ; as Paul declares : ' Which in his times he shall show, who is the blessed and only Potentate,' &c., 1 Tim. 6, 15. And Col. 3, 4 : ' When Christ, who is our life, shall appear,' &c. In this mode he is not in God, nor with the Father, nor in heaven, as fanatical men dream, for God is not a corporeal room or space. And to this mode, the passages of Scripture refer, which the fanatics introduce, namely, that Christ departed from the world, and went to the Father. Second, the incomprehensible, spirilual mode, in which he is not circumscribed in space, but penetrates through all creatures, where he pleases, as my vision (to use this rude similitude) passes throuo-h air, light, or water, and yet neither takes up, nor makes room; as sound passes through air or water, or planks and walls, and yet does not take up or make room ; again, as light and heat pass through air, water, glass, crystals, and the like, and yet neither make nor * In the Larger Confession concerning the Lord's Supper. 680 FORMULA OF CONCORD. — DECLARATION. require room, and many similar examples could be mentioned. This method he employed when he arose from the sealed sepulchre, and when he passed through the closed doors, and when he is in the bread and wine in the Lord's Supper, and as it is believed, when he was born of his mother. Third, the divine and heavenly mode, in which he is one person with God, and according to which all creatures must undoubtedly be far more easily penetrated and be nearer to him, than they are ac- cording to the second mode. For if, according to this second mode, he can be in and with creatures in such a way, that they neither feel, nor touch, nor measure, nor comprehend him ; how much more wonderfully is he in all creatures according to this exalted third mode ! so that they neither measure nor comprehend him, but much rather that he has them present before him, measures and compre- hends them. For this mode of the presence of Christ, derived from the personal union with God, you must place far, very far beyond creatures, as far as God is above them ; again, as deep and as near in all creatures, as God is in them ; for he is an inseparable person with God ; where God is, there he must also be, — or our faith is false. But who can tell or imagine the manner in which this takes place ? We well know that it is so, namely, that he is in God, that he is apart from all creatures, and that he is one person with God, but how it comes to pass, we know not ; it is above nature and reason ; yes, above all the angels in heaven ; it is known and obvious to God alone. Since, then, it is unknown to us, and is nevertheless true, we should not deny his Word before we are able to prove with certainty, that the body of Christ can by no means be where God is, and that this mode of presence is false. It is in- cumbent upon the fmatics to prove this, but they will not attempt it. Now, that God has and knows still other ways, according to which the body of Christ may be in any place, I will by no means deny ; but I wished to show how dull and stupid the fanatics arc, who attribute to the body of Christ not more than the first compre- hensible mode of presence ; although they are unable to prove that even this mode is contrary to our view. For I will in no way deny, that God may be able to accomphsh so much that a body might be simultaneously present in many places, even in a corporeal and comprehensible manner. For who will prove, that this is impossi- ble to God? W^ho has seen a limit to his powder? The fanatics think indeed, that God cannot effect this ; but who will believe their thoughts? By what kind of argument do they confirm these thoughts?" thus for Luther. OF THE lord's SUPPER. 681 From these words of Dr. Luther it is likewise manifest, in what sense the word spiritual is used in our churches concerning this matter. For, with the Sacramentarians, this word spiritual signi- fies nothing more than that spiritual communion, when by faith the truly believing are incorporated in spirit in Christ the Lord, and become true spiritual members of his body. But when this word spiritual is used by Dr. Luther, or by our- selves in reference to this matter, we understand by it the spiritual, supernatural, heavenly mode, according to which Christ being pres- ent in the holy Supper, works not only consolation and life in the believing, but also judgment in the unbelieving. And by this word spiritual we reject those Capernaitic thoughts concerning the gross, carnal presence, with which our churches are charged by the Sac- ramentarians, notwithstanding all our public and frequent protes- tations. In this sense we wish the word spiritual to be understood, when we assert that, in the holy Supper, the body and blood of Christ are spiritually received, eaten, and drunk ; for, although this participation takes place orally, yet the mode is spiritual. Thus our faith in this article, concerning the true presence of the body and blood of Christ in the holy Supper, is built upon the truth and omnipotence of the true and omnipotent God, our Lord and Savior, Jesus Christ. These grounds are sufficiently strong and firm to strengthen and confirm our faith against all trials aris- ing in consequence of this article, and, on the other hand, to refute and to overthrow all the objections and contradictions of the Sac- ramentarians, no matter how acceptable and evident to reason they may appear. And upon these grounds, a Christian mind can lean and depend, with confidence and security. Accordingly, we reject and condemn with our hearts and our lips, — as false, dangerous, and seductive, — all errors adverse and repugnant to the doctrine which we have now laid down, and whicli is founded upon the Word of God ; namely : 1. The Papistical transuhstantiation, by which it is taught, that the consecrated or blessed bread and wine, in the holy sacrament of the Lord's Supper, lose their substance and essence wholly and entirely, and are changed into the substance of the body and blood of Christ, so that only the mere form of bread and wine (or acci- pentia sine subjectn,) remains. And, as they think, under this form of the bread, (which, however, according to their opinion, is no longer bread, but has lost its natural essence,) the body of Christ is present, even apart from the administration of the Supper, when the bread is encloscil in a box (called the pyx,) or carried about as a spec- 86 B82 FORMULA OF CONCORD. DECLARATION. tacle in order to be adored. For nothing can be a sacrament, apart from the command of God and the ordained use for which it was instituted by the Word of God, as above stated. 2. In like manner, we repudiate and condemn all other Papisti- cal abuses of this sacrament ; such as, the abomination of the sacri- fice of the mass for the living and the dead. y. Again, we condemn the practice of administering but one ele- ment or part of this sacrament to the laity, contrary to the express command and institution of Christ. And indeed, these and many other Papistical abuses are amply refuted by the Word of God, and by testimonies of the ancient churches, in the common Confession and Apology of our church, in the Smalcald Articles, and in other publications of our authors. But since, in this treatise, we have designed chiefly to lay down our confession and declaration concerning the true presence of the body and blood of Christ alone, against the Sacramentarians, some of whom, under the name of the Augsburg Confession, impudently insinuate themselves into these churches, we shall also enumerate the errors of the Sacramentarians particularly in this place, for the purpose of admonishing our hearers, so that they may detect and avoid them. Accordingly, we reject and condemn witlj our hearts and our lips, as false, dangerous, and seductive, all the opinions and doctrines of the Sacramentarians, which are inconsistent with, and adverse and repug- nant to the doctrine stated above, and founded on the Word of God. 1. Namely, when they pretend, that the w^ords of the institution are not to be received simply in their proper meanuig as they read, concerning the true, essential presence of the body and blood of Christ in the Lord's Supper, but that through tropes or figurative significations, they are to be explained in another, or new and for- eign sense. And here we reject all such self-contradictory opinions of the Sacramentarians, no matter how multifarious and diverse they may be. 2. Again, we reject the doctrine by which the oral participation of the body and blood of Christ in the holy Supper, is denied, and by which, on the contrary, it is taught, that in this supper the body of Christ is received only spiritually, through faith, so that in this holy supper we receive with our lips nothing but mere bread and wine. 3. Likewise, when it is taught, that bread and wine in the Lord's Supper, are nothing more than signs by which Christians may be known to each other. OF THE LORD S SUPPER. 4. Or, that they are only symbols, figures, and representations of the far-absent body of Christ, in such a manner, that even as bread and wuie are the external food of our bodies, so the absent body of Christ with his merits, is the spiritual food of our souls. 5. Or, that they are nothing more than signs and memorials of the absent body of Christ, through which signs, as through an ex- ternal pledge, we are assured that faith, which turns itself away from the sacrament of the Lord's Supper, and ascends above all heavens, becomes there, indeed, a participant of the body and blood of Christ, as truly as we receive the external signs with our lij)s in the Lord's Supper ; and that thus the assurance and confiimatioii of our fiiith in the sacrament of the Lord's Supper, take place through the external signs, and not through the true and present body and blood of Christ, as administered to us. 6. Or, that in the holy Supper, the virtue, operation, and meiit of the far-absent body of Christ, are administered unto faith alone, so that in this manner we become partakers of his absent body, ami that, in the manner just stated, unio sacramcntalis, or the sacramen- tal union, is to be understood de analogia s'lgni ct signati, that is, from the analogy of a sign and the thing signified, namely, in as far as there is a similitude between the inead and wine, and the body and blood of Christ. 7. Or, that the body and blood of Christ are received and par- taken of, not otherwise than spiritually, througli faith. 8. Again, when it is taught, that Christ, in consequence of his ascension to heaven, is so contained and ciicumscribed with his body, in a certain place in heaven, that with it he neither can nor will be truly and essentially present with us in the holy Supper, which is celebrated here on earth according to the institution of Christ, but that he is as far, or distant from it, as heaven and earth are from each other ; as some Sacramentarians, for the confirmation of their error, have wilfully perverted this text, Acts 3, 21 : Oportet Christum cerium accipere ; that is, It behooved Christ to receive the heaven ; and instead of this translation, they have rendertni it ; Oportet Chris- tum ccelo capi ; that is, It behooved Christ to be received by or in the heaven, or to be circumscribed and contained in heaven, so that he neither can nor will be with us on earth in any maniK'r with \\i& human nature. 9. Again, that Christ neillicr jiromised, nor could or v>(nd(l ])romise, or afford the true, essential presence of liis body and blood in his holy Sujiper, since the nature and the properties of hi:> assumed hu- man nature, can neither bear nor admit of it. (584 FORMULA OF CONCORD. DECLARATION. r""^""^ \0. Again, we reject the doctrine by which it is taught, that not the word and omnipotence of Christ alone, but faith causes the body of Christ to be present in the holy Supper. Hence, in the action of this Supper, the words of the institution are omitted by some. For, although the Papistical consecration, the efficacy of which was as- cribed to the verbal rehearsal, which is the work of the priest, (as if this constituted a sacrament,) is justly reprehended and rejected ; o ^ yet the words of the institution neither can nor should, by any means, <^ J^" be omitted in the action of this^up^er, as was shown in the pre- ^ ^ ceding explanation. ' 11. Again, we deny that believers should not seek the body of Christ in the bread and the wine of this supper, by virtue of the words of the institution of Christ, but that with their faith they are directed from the bread of this holy supper into heaven to the place where Christ the Lord is with his body, so that there they might partake of him. 12. We likewise reject the error by which it is taught, that the unbelieving and impenitent, (who only bear the title of Christians, but have not true, genuine, living, and saving fi^ith,) receive not the body and blood of Christ in the sacrament of the Lord's Supper, but bread and wine alone. And since only two kinds of guests are found at this heavenly banquet, namely, the worthy and the unwor- thy, we also reject that distinction which is made among the un- worthy, by some who assert that ungodly epicures and mockers of the Word of God (who are in the outward communion of the church) receive not the body and blood of Christ unto judgment, in the use of the holy Supper, but bread and wine alone. 13. Thus too, when it is taught, that the worthiness consists not in true faith alone, but in a person's own preparation. 14. And likewise, when it is taught, that true believers also, who have and retain a genuine, true, and living faith, but are neverthe- less deficient in their own preparation, can receive this sacrament unto judgment, as well as the unworthy guests. 15. Again, we reject the doctrine, that the elements, the visible species, or forms of the consecrated bread and wine, should be adored. But that Christ himself, true God and man, who is truly and essen- tially present in the sacrament of the Lord's Supper, in its legiti- mate use, should be adored in spirit and in truth, in all other places indeed, but especially where his congregation assemble, no one can or will deny, unless he be an Arian heretic. 16. We repudiate, moreover, and condemn all the over-curious, mocking, and blasphemous questions and expressions, which are em- OP THE PERSON OP CHRIST. 685 ployed In a gross, carnal, Capernaitic manner, concerning the super- natural, heavenly mysteries of this sacrament. Other contrary and objectionable doctrines have been reprehended and rejected in the preceding explanation. These, for the sake of brevity, we shall not repeat here ; and whatever other erroneous opinions worthy of condemnation there may be besides, can be easily perceived and named from the above explanation. For we reject and condemn all that is not consistent with, but contrary and repug- nant to the doctrine which we have stated above, and which is well founded on the Word of God. VIII. OF THE PERSON OF CHRIST. A controversy likewise arose among the theologians of the Augs- burg Confession, concerning the Person of Christ ; which, however, did not take its rise among them, but was originally occasioned by the Sacramentarians. For, after Dr. Luther, in opposition to the Sacramentarians, main- tained on substantial grounds, the true, essential presence of the body and blood of Christ, in the holy Supper, from the words of the institu- tion, the objection was urged against him by the Zwinglians, that if the body of Christ is simultaneously present in heaven and on earth, in the Supper of the Lord, it cannot be a right, true, and human body ; for that such majesty can be attributed to God only, but that the body of Christ is not capable of it. Dr. Luther opposed and refuted this objection with great power, as his doctrinal and polemic writings concerning the holy Supper show, which we hereby acknowledge as well as his didactic writings; but, after his death, some theologians of the Augsburg Confession arose, who, though they did not indeed wish publicly and expressly to attach themselves to the Sacramentarians in the matter of the Lord's Supper, nevertheless introduced and employed the same grounds, con- cerning the person of Christ, by which the Sacramentarians under- took to deny the true, essential presence of the body and blood of Christ, in his supper; namely, that to the human nature in the person of Christ, nothing shall be ascribed that is above, or contrary to its natural, essential properties. And besides this, they assailed the doc- trines of Dr. Luther, and of all those who adhere to the same as being conformable to the Word of God, with the charges urged against nearly all ancient, abominable heresies. For the purpose of explaining this controversy in accordance with the Word of God, according to the analogy of our simple, Christian 68(> FORMULA OP CONCORD. DECLARATION. fltith, and by the grace of God, of entirely disposing of it, we state that our unanimous doctrine, faith, and confession, are the following : We believe, teach, and confess, that, although the Son of God is from all eternity a distinct, and entire divine person, and thus true, es« sential, perfect God, with the Father and the Holy Ghost, he never-" theless, when the fulness of the time was come, assumed human na- ture also in the unity of his person, not in such a manner that there now were two persons or two Christs, but, that now Jesus Christ in one person, is, at the same time, true, eternal God, begotten of the Father from eternity, and a true man, born of the blessed virgin Mary ; as it is written, Rom. 9, 5 : " Of whom, as concerning the flesh, Christ came, who is over all, God blessed for ever." We believe, teach, and confess, that now in this one undivided per- son of Christ, there are two distinct natures : the divine, which is from (eternity, anil the human, which in time was assumed in the unity of the person of the Son of God. And these two natures in the person of 'Christ are never either separated, or commingled with each other, nor is the one changed into the other; but each one remains in its nature and essence, in the person of Christ to all eternity. We likewise believe, teach, and confess, that, as the said two na- tures remain unmingled and unabolished in their nature and essence, so also that each one retains its natural, essential properties, and does not, to all eternity, lay them aside; and that the essential properties of the one nature never become the essential properties of the other nature. Consequently, we believe, teach, and confess, that, to be almighty, eternal, infinite, to be present in all places at the same time, naturally, that is, according to the property of that nature and its natural es- sence, of itself to be present, to know all things — are essential attri- butes of the divine nature, which never in eternity become the essen- tial attributes of the human nature. But again, to be a corporeal creature, to be flesh and blood, to be finite and circumscribed, to suffer, to die, to ascend, to descend, to move from place to place, to hunger, to thirst, to suffer from cold or heat, and the like, are attributes of the human nature, which never be- come the attributes of the divine nature. We believe, teach, and confess also, that now each nature docs not subsist of itself in Christ, since his Incarnation, so that each is, or con- stitutes a separate person ; but that these natures are so united as to constitute one person only, in which both the divine and the assumed human nature are at the same time, and personally subsist; insomuch that now, since the Incarnation, not only the divine, but also the as- OF THE PERSON OF CHRIST. 687 sumed hutoan nature, belong to the entire person of Christ, and that the person of Christ, or the incarnate Son of God, cannot be entire without his divinity, and in the same manner without his humanity. In Christ, therefoi'e, there are not two distinct persons, but only one.; although two distinct natures are found in him, unmingled in their na- tural essence and attributes. We also believe, teach, and confess, that the assumed human nature in Christ, not only possesses and retains its original, essential proper- ties, but that in addition, through the personal union with the divinity, ■and afterwards, by its glorification, it has been exalted to the right hand of Power, Might, and Majesty, above all that can be named, Hot only in this world, but in the world to come. With respect to this Majesty, to which Christ has been exalted according to his humanity, he did not then first receive it when he arose from the dead and ascended to heaven, but when he was con- ceived in the womb, and became man, and when the divine and hu- man natures were personally united with each other. But this per- sonal union must not be so understood, as some incorrectly explain it, as if both natures, the divine and the human, were united with each other, as two boards are glued together ; so that realiter, that is, in deed and in truth, they should have no communion at all with each other. For this was the error and heresy of Nestorius and Paul of Samosata, who, as Suidas and Theodorus, the Presbyter, (abbot of Raithu,) testify, taught and held: Bvo ^DUftj axovpiovr,tovs Ttpoj cavtai Ttav-tartaaiv, hoc est, JVaturas ojuui modo incommunica- hiles esse; that is, that the natures have no communion at all with -each other. By this false dogma the natures are separated from each other, and thus two Christs are constituted, the one of whom is Christ, and the other God, the Word dwelling in Christ. For thus writes the presbyter Theodorus : Paulas quidam iis- dem quibus Manes temporihus, Samosatenus quidem ortu, sed An- tiochicB Syria Antistes, Dominum iinpie dixit nudum f'uisse ho- minem, in quo Deus, Verhum, sicut et in singulis Prophetis habi- tavit, ac proinde duas naturas separatas et citra omnem prorstcs inter se communionem in Christo esse, quasi alius sit Christum, alius Deus Verbum in ipso habitans. That is : — Even in the days of Manes, the heretic, there was one by the name of Paul,'a Samo- satenian by birth indeed, but bishop of Antioch,in Syria, who taught impiously, that Christ the Lord was a mere man only, in whom God, the Word, dwelt, as he did in every Prophet. Hence he also main- tained, that the divine and human natures are divided and separated from each other, and that in Christ they certainly have no commu- 688 FORMULA OF CONCORD. DECLARATION. nion with each other, even as if the one were Christ, and the other God, the Word, dwelling in him. In opposition to this condemnable heresy, the Christian church has ever believed and maintained with great simplicity, that the divine and human natures in the person of Christ, are so united as to have a real communication with each other. Yet the natures are not, therefore, mingled in one essence, but, as Dr. Luther writes, in one person. And on account of this personal union and communication, the ancient teachers of the church frequently, before and since the Council of Chalcedon, used the word mixtio (mingling) in an appro- priate sense, and with due distinction. And for the confirmation of this fact, many testimonies, if it were necessary, could be produced from the writings of the Fathers, — which testimonies may also be found in various places in our writings. And indeed the ancient teachers explained the personal union and communication, by the similitude of body and soul, and of heated iron. For body and soul, as also fire and iron, have communication with each other, not merely nominally or verbally, but truly and really ; and yet by this mode, no confusion or equalization of the natures is introduced, such as occurs when mead is made of honey and water, which is no more distinct water or honey, but a mixed drink. But here, with respect to the union of the divine and human natures in the person of Christ, the case is quite different ; for, far different, far more exalted, and inexpressible, are the communication and union between the divine and human natures, in the person of Christ, on account of which union and communication, God is man, and man is God. Yet by this union and communication of natures, neither the natures them- selves, nor their properties, are confounded ; but each nature retains its essence and properties. On account of this personal union, (which without this real com- munication of the natures, could neither exist nor be imagined,) not the bare human nature, the attribute of which is to suffer and to die, suffered for the sins of the whole world, but the Son of God himself suffered truly, yet according to his assumed human nature, and, according to our simple Christian Creed, he died truly, although the divine nature can neither suffer nor die. This point Dr. Luther has amply explained in his Larger Confession concerning the holy, sacrament of the Lord's Supper, in opposition to the blasphemous allceosis of Zwinglius, who taught, that one nature must be taken and understood for the other, which Luther deprecates as a mask of the devil, that deserves the most severe condemnation. Wherefore, the ancient teachers of the church used both these OF THE PERSON OF CHRIST. words in connection, xon/wKta and tvwcrtj, communion or communica- tion and union, in explaining this mystery, and explained one by the other : Irenceus, lib. 4, cap. 37 ; Athanasius in Epistola ad Epic. ; Hilarius de Trin. lib. 9 ; Basilius et JYyssenus in Theodoreto ; Damascenusj lib. 3, cap. 19. In consequence of this personal union and communion of the divine and human natures in Christ, we also believe, teach, and confess, ac- cording to our simple, Christian faith, all that is said concerning the Majesty of Christ on the right hand of the almighty power of God, according to his humanity, and all that follows from it. All of which would be nothing, and could not exist, if this personal union and com- munication of the natures in the person of Christ, did not exist reali- ter, that is, in deed and in truth. On account of this personal union and communion of the natures, Mary, the blessed Virgin, brought forth, not a mere man, (human being,) but such a man (human being) as is truly the Son of God the Most High, as the angel (Luke 1, 32,) testifies. This Son of God, even in his mother's womb, demonstrated his divine majesty, in be- ing born of a virgin, her virginity remaining inviolate ; hence she was truly the mother of God, and yet remained a virgin. By virtue of this personal union and communication, he also wrought all his miracles, and, at his pleasure, when and as he pleased, he mani- fested his divine majesty, and consequently not for the first time only after his resurrection and ascension, but also in his state of humiliation : for instance, at the marriage in Cana of Galilee, (John 2, 11;) again, among the learned, when he was twelve years of age, (Luke 2, 46 ;) again, in the garden, when at his word his enemies fell to the ground, (John 18, 6 ;) likewise at his death, when he died not sim- ply as another man, but by and in his death, he conquered sin, death, Satan, hell, and eternal damnation, — a thing which the human na- ture alone could not have accomplished, without having been thus personally united and in communication with the divine nature. From this union and communion of the natures, the human nature also derives its exaltation, after the resurrection from the dead, above all creatures in heaven and on earth ; which is nothing else but that he laiil aside the form of a servant, and yet, did not lay aside the human nature, — for this he retains to eternity, — and that he was placed in the full possession and use of the divine majesty, according to his assumed human nature. This majesty, however, he had im- mediately in his conception, even in his mother's womb ; but, as the Apostle testifies, Phil. 2, 7, he "made himself of no reputation," S7 690 FORMULA OF CONCORD. DECLARATION. and, as Dr. Luther explains it, in the state of his humiliation he held it concealed, and used it, not always, but when he pleased. But now, he has ascended to heaven not merely as any other saint, but, as the Apostle, Eph. 4, 10, testifies, " he ascended up far above all heavens," and also really " fills all things," and reigns, not only as God, but also as man, every where present, from sea to sea, unto the ends of the earth , as the Prophets, Psalm 8, 1, 6 ; 93, 1 ; Zech. 9, 10, foretell concerning him, and as the Apostles, Mark, 16, 20, testify, that he every where worked with them, and confirmed the word with signs following. Yet these things did not occur in an earthly manner, but as Dr. Luther has explained, in a manner cor- responding to the right hand of God, which is not a particular cir- cumscribed place, in heaven, (as the Sacramentarians pretend, with- out evidence from the Scripture,) but which is nothing else but the almighty power of God, which fills heaven and earth, and in the possession of which, Christ, according to his humanity, was placed realiter, that is, in deed and in truth, without confusion and equali- zation of the natures, in their essence and essential attributes. From this communicated power, therefore, Christ, according to the words of his testament, can be and is truly present with his body and blood in the holy sacrament of the Lord's Supper, to which he directs us through his Word. This is possible to no other man, because no other man is united in this manner with the divine nature, and placed in this divine, omnipotent majesty and power, through and in the per- sonal union of the two natures in Christ, as Jesus, the Son of Mary, is, in whom the divine and human natures are personally united with each other ; so that in Christ " dwelleth all the fulness of the God- head bodily," Col. 2, 9. And in this personal union there is a com- munion of the natures so exalted, so intimate and inexpressible, that the angels desire to look into these things, and delight and re- joice in beholding them, as Peter, (1 Pet. 1, 12,) testifies. But all this shall hereafter be more fully explained in its order. From the grounds which we have now mentioned, and in accord- ance with which w^e have explained the personal union, that is, the manner in which the divine and human natures in the person of Christ are united with each other, so that they not only have in common among themselves the names, but also have a communication, in (.\ee(\ and ia truth, without any confusion or equalization of their essences, results also the doctrine de communicatione idiomatuin ; that is, con- cerning the true communication of the properties of those natures ; concerning which matter we shall speak further hereafter. For, since it is incontrovertibly true, quod propria non egrediayi- OF THE PERSON OF CHRIST. 691 tur sua suhjecfa, that is, that each nature retains its essential pro- perties, and that these are not separated and transferred from the one nature to the other, as water is poured from one vessel into an- other ; no communication of the properties could cither be or sub- sist, if the aforenamed personal union or communication of the natures did not truly exist in the person of Christ. But this, next to the article concerning the holy Trinity, is the greatest mystery in heaven and on earth, as St. Paul, 1 Tim. o, 16, testifies ; " With- out controversy, great is the mystery of godliness ; God was mani- fest in the flesh." For, since the apostle Peter, 2 Pet. 1, 4, testi- fies in clear terms, that we also, in whom Christ dwells only by grace, on account of this high mystery in Christ, become " partakers of the divine nature ;" what kind of a communication of the divine na- ture, then, must this be, concerning which the Apostle says, that in Christ dwelleth all the fulness of the Godhead bodily. Col. 2, 9; so that God and man are one person ! But it is very important that this doctrine de communicatione idiomatum, that is, concerning the communication of the properties ot both natures, should be treated and explained with due distinction. For the propositions or predi- cations, which are used in speaking of the person of Christ, and of the natures and properties, are not all of one and the same kind or mode. And, if we speak concerning this matter without proper dis- crimination, an indistinctness involves this doctrine, and the inex- perienced reader is easily confused. For these reasons, the follow- ing explanation should be carefully observed, which, to render it more plain and intelligible to the reader, may be comprehended in three leading articles. First, since in Christ there are two distinct natures, unchano-ed and unconfounded in their natural essences and properties, and nev- ertheless, the two natures constitute but one person, that which is even the attribute of the one nature alone, is ascribed, not to that nature only, as separated, but to the whole person, who at the same time is God and man, whether called God or man. But when we speak in this way, (in this class of predications,) it does not follow, that what is ascribed to the person, is at the same time the property of both natures ; but it is distinctly explained according to which nature any thing is ascribed to the person. Thus the Son of God was made of the seed of David, according to the flesh, Rom. 1, 3. Again, Christ n-as put to death in the flesh, — and he suffered in the fiesh, 1 Pet. 3, 18, and 4, J. But the secret and also the avowed Sacramentarians conceal their pernicious; error imdcr thrse \vn) X. OF CHURCH USAGES OR CEREMONIES, COMMONLY CALLED ADIAPHORA, OR THINGS INDIFFERENT. Among some theologians of the Augsburg Confession, a contro- versy has Hkewise arisen concerning those ceremonies or churchy usages which are neither commanded nor prohibited in the Word of\ ^^^ God, but are introduced into the church for the purpose of preserv-*"'*^ ing good order and decorum, or other Christian disciphne. The one party maintained, that in times of persecution, when it may be ne- cessary to make known our confession, even if the enemies of the Gospel do not agree with us in doctrine, we might nevertheless, with clear conscience, upon the urgent demand of our adversaries, re- establish certain abrogated ceremonies, which are things indid'erent in themselves, neither commanded nor prohibited of God ; and thus conform to them in such adiaphora, or indifferent things. But the other party contended, that in times of persecution, when a confes- sion of faith is required, we can by no means, without violating the conscience, and without injuring divine truth, yield to our adversa- ries ; especially, when they exact such a compliance for the purpose of suppressing the pure doctrine, and of gradually introducing their own false doctrine into our churches again, either by open violence and force, or by secret machinations. For the purpose of explaining this controversy, and, by the grace of God, of determining it fully, we shall give the Christian reader the following simple statement respecting it : If such things are proposed under the title and character of things external and indifferent, which, although they be concealed under a false color, are nevertheless really adverse to the Word of God, they must not be regarded as things indifferent and discretionary, but must be avoided as things that are forbidden of God. And indeed, among things which are really indifferent and discretionary, those ceremonies must not be numbered, which have the appeaiance, (or assume the ap- pearance for the sake of avoiding persecution,) as if our religion dif- fered but little from that of the Papists; or as if the same w^re not most offensive to us; or when these ceremonies are required or re-es- tablished with a view to unite the two conflicting religions, and to form them into one body; or when there is danger of thereby returning to Popery, and of departing from the pure doc^trine of the Gospel and from true religion; or when these tesults may gradually ensue. For in such cases, that which Paul writes, shall and must have its authority: "Be yenol uiicqually yoked together with unbelievers; for ■ "89 ejt^-^ at^ a / 706 FORMULA OF CONCOKD. DECLARATION. what communion hath hght with darkness?" "Wherefore, come out from among them, and be ye separate, saith the Lord,"' 2 Cor, 6, 14, 17. And in hke manner, things which are unnecessary, and which may be regarded as fooUsh spectacles, not tending to the preservation either of good order, or of Christian disciphne, or of evangelical prosperity in the church, are not truly indifferent, or adiaphora. But in reference to things which are really adiaphora, or indiffer- ent, (as explained above,) we believe, teach, and confess, that such cer- emonies, in and of themselves, arc not divine service, nor any part of it, but must be duly distinguished from it. For thus it is written: "In vain they do worship me, teaching for doctrines the commandments of men," Matt. 15, 9. ■^ Accordingly, we believe, teach, and confess, that in all places and / at all times, the church of God has authority and power, according to I circumstances, to alter, to diminish, or to increase these ceremonies, if ' it is done decently and in order, without levity and offence, as it may at any time be deemed most useful, profitable, and conducive to good I order, Christian discipline, evangelical propriety, and to the edification ■jLof the church. And how fiir, in these outward and indifferent things, I we can with good conscience concede and yield to the weak in faith, Paul teaches, Rom, 14, 21, and indicates by his example, Acts 16,3, andch.21,26,andlCor. 9, 19. We also believe, teach, and confess, that in a time when a confession of divine truth is required, namely, when the enemies of the Word of God desire to suppress the pure doctrine of the holy Gospel, the whole church of God, yes, every Christian, but especially the ministers of the Word, as the overseers of the church of God, are under obhgation, by virtue of the divine Word, to confess, not only in words, but also in, deeds and' in acts, the doctrine and all that pertains to the entire sys- tem of religion, freely and openly. And in this case, we believe that even in these indifferent things, they should neither yield to their adver- saries, nor permit these things to be forced upon themselves by the ene- my, either by violence or secret artifice, to the detriment of the right service of God, and to the introduction and establishment of idolatry. For thus it is written: "Stand' fast, therefore, in the liberty where- with Christ hath made us free, and be not entangled again with the yoke of bondage," Gal. 5, 1. Again: "And that because of false brethren unawares brought in, who came in privily to spy out our lib- erty which we have in Christ Jesus, that they might bring us into bondage; to whom we gave place by subjection, no not for an hour, that the truth of the Gospel might continue with you," Gal. 2, 4, 5^ OP CHURCH USAGES OR CEREMONIES. 707 And in this place Paul speaks concerning circumcision, which at that time was made a discretionary and inditlerent thing, 1 Cor. 7, 18. And at another time it was employed in spiritual liberty by Paul, Acts 16, 3. But, when the fiilse apostles required and misused circumcision for the confirmation of their false doctrine, as if the works of the law were necessary to righteousness and salvation, Paul declares that he would not give place for a single hour, so that the truth of the Gospel might continue. Thus Paul yields and gives place to the weak in faith, in meat, and times, or days, Rom. 14, 6. But to the ftilse apostles, who wish to im- pose these observances upon the conscience, as7iecessari/ things^ he will not yield, even in things which are discretionary anil indifferent in themselves: "Let no man, therefore, judge you in meat, or in drink, or in respect of a holy-day," Col. 2, 16. And when in such a case, Peter and Barnabas yielded to some extent, Paul openly rebuked them as those who "walked not uprightly, according to the truth of the Gospel," Gal. 2, 14 For here we are no longer concerned about things external and in- different, which according to their nature and essence are, and continue to be free in themselves, and accordingly admit neither of a command nor of a prohibition, either to use or to omit them ; but first of all, the great article of our Christian faith is here concerned, as the Apostle tes- tifies : " That the truth of the Gospel might continue," Gal. 2, 5. For the truth of the Gospel isobscuredand perverted, when tbeseindifferent tilings are imposed on our conscience by any constraint or command, since these indifferent things are then either openly required for the confirmation of false doctrine, of superstition, and of idolatry, and for the suppression of the pure doctrine and of Christian liberty, or arc at least regarded as misused for this purpose by the adversaries. Here is involved, moreover, the article concerning Christian liber- ty, which the Holy Spirit through the mouth of the holy Apos- tle, so earnestly commanded his church to retain, as has just been stated. For, as soon as this article is weakened, and human tradi- tions are obtruded by constraint on the church as necessary, as if tlie omission of these were wrong and sinful, the way to idolatry is alreafly opened, by which human commands will afterwards be ac- cumulated, and be held as divine service, not only equal to the oom- mandraents of God, but even superio^r to them. Thus too, by this concession and conformity in external things, when there is not, previously, a union in doctrine effected in a Chris- tian manner, the idolatrous are confirmed in their idolatry*, butoa the contrary, thosf^ who truly -believe int.^hrist, are grieved aad ©i^ 708 FORMULA OP CONCORD. DECLARATION. fended, and weakened in their faith : both of which effects every Christian, who regards the happiness and salvation of his soul, is un- der obligation to endeavor to avoid, as it is written : " Wo unto the world because of offences !" Matt. 18,7. Again, "Whoso shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea," Matt. 18, 6. But that especially, which Christ declares, should be considered : " Whosoever therefore shall confess me before men, him will I con- fess also before my Father which is in heaven," Matt. 10, 32. And that such has ever been the faith and confession of the prin- cipal teachers of the Augsburg Confession, (in whose footsteps we walk, and in which confession, by the grace of God, we intend to persevere,) the following testimonies demonstrate, taken from the Smalcald Articles, which were written and subscribed A. D. 1537. Testimonies from the Smalcald Articles, Ji. D. 1537. With respect to this matter the Smalcald Articles declare thus: * "We by no means admit that they (the Papistical bishops) are the church, for they are not ; and we shall likewise not listen to that which they command or forbid in the name of the church. For, praise be to God, a child of seven years old knows what the church is, namely, holy believers, and the lambs who hear the voice of their shepherd." And a little before : f " If^ the bishops would faithfully discharge their office, and take due care of the church and the Gospel, they might, for the sake of charity and tranquillity, not however from necessity, be allowed the privilege of ordaining and confirming us and our preachers ; yet, with this condition, that all unchristian masking, mummery, and jugglery should be removed. But, since they neither are nor wish to be true bishops, but political lords and princes, who will neither preach, nor teach, nor baptize, nor administer the Sacra- ment, nor transact any work or office in the church, but force, per- secute, and condemn those who are called to this office, the church must not, on their account, remain destitute of ministers." And, in the article concerning Popery, the Smalcald Articles de- clare thus : " Therefore, as little as we can adore the devil as a Lord or God, so little can we tolerate his apostle, the Pope or Anti- * In the article concerning the church, see page 389. f Concerning consecration and vocation, see page 388. OF CHURCH USAGES OR CEREMONIES. 709 Christ, as head and lord in his kingdom. For falsehood and murder, eternal destruction of body and of soul, is his Papal government chiefly," page 375. And in the treatise concerning the Power and Primacy of the Pope, which was appended to the Smalcald Articles, and subscribed with their own hands, by the theologians who were present at that time, we find these words : " No one shall encumber the church with his own ordinances, and no one's power or reputation shall avail more than the Word of God," page 394. And a little afterwards : '•' Inasmuch, then, as these things are so, all Christians should be fully on their guard, lest they make themselves partakers of this impious doctrine, blasphemy, and unjust cruelty ; and should witlidraw from tlie Pope and his members or accomplices, as from the kingdom of Anti-christ, and execrate it, as Christ has conunanded : 'Beware of false prophets,' Matt. 7, 15. And Paul, Tit. 3, 10, commands : 'A man that is a heretic, after the first and second admonition, reject.' And 2 Cor. 6, 14, he says : 'Be ye not unequally yoked together with unbelievers ; for what fel- lowship hath righteousness with unrighteousness ?' "It is grievous, indeed, for a person to separate himself from so many countries and people, and to maintain this doctrine : but here stands the command of God, that each one should be on his guard, and not be an accomplice with those who promulgate false doctrines or defend them with cruelty," page 400. Thus too, Dr. Luther, in another writing, set forth his opinion and instructed the church of God, respecting ceremonies in general, and also indiiferent things in particular, Tom. 3, Jen.,fol. 523, in the year 1530 ; see also the German, Tom. 5, Jen. From these explanations every one can understand what may be done or omitted with a good conscience, in things indifferent, by a Christian congregation, and by every Christian, and chiefly by every minister, particularly in a time when it is necessary tliat he should make a public confession of his faith, in order that God may not be dis- pleased, or love be violated, or the enemies of the Word of God be strengthened, or the weak in foith be offended. 1. Accordingly, we reject and condemn as an error, when human traditions are held in themselves to be a divine service, or any part of it. 2. We also reject and condemn it as an error, w^hen these traditions are obtruded with constraint, as necessary to be observed by the church of God. 3. We likewise repudiate and condemn as an error, the opinion of u'^oO'i'o^cK^ ^^Mi^r^ ^ 710 FORMULA OF CONCORD. DECLARATION. •^ . those who maintain, that in times of persecution we may yield to the enemies of the holy Gospel, (which would cause the truth to suffer detriment,) or conform to them in these adiaphora or things in- different. 4. In like manner we regard it as a sin deserving punishment, if in times of persecution, any thing, either in things indifferent, or in doctrine and in matters connected with religion, be actually done, contrary and in opposition to the Christian Confession, for the sake of the enemies of the Gospel. O. We also reject and condemn the error of those who abolish these indifferent things, and who believe that the congregation of God should not be at liberty, at any time and place, to use one or more of these according to their circumstances, in Christian liberty, as it maybe most usefid for the church. In this manner the congregations, on account of dissimilitude of ceremonies, when in Christian liberty one observes more or less of these than the other, should not condemn one another, if they are otherwise united with each other in doctrine and in all doctrinal arti- cles, as also in a right use of the holy Sacraments, according to the w'ell known saying : Dissonantia jejunii non dissolvit consonantiam fidei ; that is, a difference in fasts does not destroy the agreement in matters of faith. XI. OF GOD'S FOREKNOWLEDGE AND ELECTION. Concerning the eternal election of the children of God, no public^ offensive, and prolix controversy has hitherto arisen among the theo- logians of the Augsburg Confession. But, since in other places this article has been made a subject of serious contention, and since it is slightly agitated by some among us also, and has not always been set forth by theologians, with uniformity of expression, we have there- fore, by the grace of God, in order to prevent disunion and dissension amono- our posterity, so far as it lies in our power, desired to insert an explanation of the subject here, that it might be known to all, what our unanimous doctrine, faith, and confession are concerning this arti- cle. For, the doctrine concerning this article, if it be set forth accord- ino- to the analogy of the divine Word, neither can nor should be re- crarded as useless or unnecessary, much less as offensive or injurious, since the holy Scriptures mention this article not only at one place cas- ually, but copiously treat and inculcate it in many places. Nor should the doctrine of the divine Word be neglected or rejected on account of the abuse or errors of others, but much rather should the true sense in OP FOREKNOWLEDGE AND ELECTION. 711 reference to this matter be explained according to the authority of the Scripture, for the purpose of averting all abuses and errors. Accord- ingly, the simple import and substance of the doctrine concerning- this article, are comprehended in the following paragraphs : In the first place, the difference between the eternal forehiowledge of God and the eternal election of his children to everlasting salva- tion, must be accurately observed. For the prescience or foresight of God, by which he sees and knows all things before they occur, and which is called the foreknoivledge of God, extends to all creatures, the good and the bat! : namely, he sees and knows all things before, — that which now is or will be, that which now occurs or will occur, whether it be good or bad, since before Got! all things, whether they be past or future, are manifest and present. For thus it is written: "Are not two sparrows sold for a farthing? and one of them shall not fall on the ground without your Father," Matt. 10, 29. And Psalm 139, 16 : " Thine eyes did see my substance, yet being un])er- fect; and in thy book all my members were written, which in continu- ance were fiishioned, when as yet there was none of them." Ao-ain, Isa. o7, 28 : "I know thy abode, and thy going out, and thy coming in, and thy rage against me." But the eternal election or predestination of God, that is, the ordaining of God unto salvation, does not pertain both to the good and to the bad, but only to the children of God, who were elected and ordained to eternal life, before the foundation of the world, as Paul, Eph. 1, 4, 5, declares: " He hath chosen us in Christ Jesus, and predestinated us unto the adoption of children." The foreknowledge of God foresees evils also, and knows them before they happen, but this is not to be understood as if it were God's gracious will that they should occur. But that which the perverse and evil will of the devil and of men, proposes and desires to do, God foresees and foreknows. And this foreknowledge, even in evil things and deeds, continues to act in its proper mode, so that God prescribes certain limits to these evils, which he neither desires nor approves ; and defmite bounds are assigned, which they cannot transgress, and limits are imposed declaring how long they may en- dure, and the time and the mode according to which they shall again be arrested and be subjected to punishment. And God so regulates all these things, that they contribute to the glory of his divine name, and to the salvation of his elect, while the wicked are confounded and put to shame. The foreknowledge of (jod, however, is not the origin or the cause of evil ; (for God does not create or cause evil, nor does he facilitate or 712 FORMULA OF CONCORD. DECLARATION. promote it ;) but the wicked, perverted will of the devil and of men is the cause of evil. For thus it is written : " O Israel, thau hast destroy- ed thyself; but in me is thine help," Hos. 13, 9. Again, Psalm 5, 4: " Thou art not a God that hath pleasure in wickedness." But the eternal election of God not only foresees and foreknows the salvation of the elect, but through his gracious will and good pleasure in Christ Jesus, is also the cause which procures, works, facilitates, and promotes our salvation and whatever pertains to it ; and upon this our salvation is so firmly grounded that " the gates of hell shall not prevail against it," Matt. 16, 18. For it is written : " Neither shall any pluck my sheep out of my hand," John 10, 28. And again, Acts 13, 48: "And as many as were ordained to eternal life believed." And yet this eternal election or ordination of God to everlasting life, must not be contemplated merely in the secret, inscrutable, council of God, as if it comprehended nothing more, or required nothing more, or as if nothing more were to be taken into considera- tion, than the fact that God foresees what men and how many will secure salvation, and what men and how many shall perish for- ever,— or as if the Lord would institute a certain military review, saying, this one shall be saved, but that one shall be lost ; this one shall persevere to the end, but that one shall not persevere. For, from this opinion, many derive and adopt strange, perilous, and pernicious thoughts, which produce and confirm either security and impenitence, or discouragement and despair ; so that they indulge in hazardous reflections, saying: "Since God has predestined his elect to salvation, before the foundation of the world, Eph. 1, 4, 5, and God's election cannot fiiil, or be obstructed or changed by any one, Isa. 14, 27 ; Rom. 9, 19, if, therefore, I am elected to salvation, it cannot be impaired, even if I commit every manner of sin and shame Avithout repentance, even if I do not regard the Word and Sacra- ments, nor concern myself about repentance, faith, prayer, or pie- ty ; — for I shall and must nevertheless be saved, because the election of God must stand ; but if I am not predestined, it will avail nothing even if I do adhere to the Word, repent, believe, &c., for I can neither hinder nor change the predestination of God." And such thoughts may arise in the minds even of the pious — al- though through the grace of God they repent, believe, and have a desire to live piously — when they thus address themselves: "If you are not elected to salvation from eternity, it is all still in vain." And especially do these thoughts present themselves, when the individual takes into consideration his own weakness, and views the examples of those who persevered not, but afterwards fell away. OF foreknowlilduil a>"d election. 713^ In opposition to this false opinion and to these perilous thoughts^ the following most firm position should be taken, which is sure, and cannot deceive our expectation, namely : It is certain, " all Scrip- ture is given by inspiration of God," not to contribute to a feeling of security, and to impenitence, but to be " profitable for doctrine, for reproof, for correction, for instruction in righteousness," 2 Tim. 3, 16. It is also certain, that all things in the Word of God are pre- scribed unto us, not to drive us into despair, but " that we, through patience and comfort of the Scriptures, might have hope," Rom. 15, 4. Wherefore, it is without any doubt, that that in no way is the sound sense, or the legitimate use of the doctrine concerning the eternal predestination of Got! ; by Vvhich either impenitence or despair is excited or confinnetl. Nor is this doctrine set forth in the Scripture in any other manner, than to direct us to the Word of God, Eph. 1, 13 ; 1 Cor. 1, 7, 8; to admonish us to repentance, 2 Tim. 3, 16 ; to encourage us to godliness, Eph. ] , 4, 13 ; John 15, 3 ; to strengthen our faith^and to assure us of our salvation, Eph. 1, 4, 13 ^ John 10, 28; 2Thess.2,13. Wherefore, if we would reflect and discourse correctly and with advantage upon the eternal election or predestination and ordination of the chilih'en of God, to everlasting life,- we should accustom our- selves, not to speculate upon the bare, hidden,- secret, inscrutable foreknowledge of God, but to meditate on it in the manner in which the counsel, the purpose, and ordination of God, in Christ Jesus, who is the right and true book. of life, are revealed unto us through the Word. Therefore, the whole doctrine concerning the purpose, the counsel,, will, and ordination of God, belonging to our redemption, call, justification, and salvation,should be comprised together. For in this manner Paul treats and explains this article, Rom. 8, 29, 30; Eph. 1,4,5. And the same is also taught by Christ in the parable,. Matt. 22, 1-14; namely, that in his counsel and purpose God or- dained : 1. That the human race shall be truly redeemed and reconciled' to God through Christ, who by his innocent obedience, suffering,. and death, has merited for us that lighteousness which avails before God, and eternal life. 2. That this merit of Christ and his benefits sliould be offered, ad- ministered, and distributed to us, through his Word and Sacrament?.. 3. That by his Holy Spirit, through the Word, when it is preached, heard, and considered, he will be efficacious and active in us, to turn' our hearts unto true repentance, and to preserve us in the true faith. 4. That he will justify all those who in true repentance embrace' 00 714 FORMULA OK CONCORD. DECLARATION. Christ in genuine faith, graciously receive them, and adopt them as children and heirs of eternal life. 5. That he will sanctify those in love, who are thus justified, as St. Paul, Eph. 1, 4, testifies. 6. That he will defend them in their great weakness, against the devil, the world, and the flesh ; will govern and lead them in his ways, and, if they should stumble, raise them up again, and com- fort and preserve them in trials and temptations. 7. That he will strengthen and extend in them that o-ood work which he has commenced, and preserve them unto the end, if they adhere to the Word of God, are diligent in prayer, persevere in the grace of God, and faithfully use the gifts received. 8. That he will finally render those whom he has elected, called, and justified, eternally happy and glorious in everlasting life. And in this counsel, purpose, and ordination, God has not only prepared salvation ia general, but has mercifully considered also all and each person of tlie elect, who will ultimately be saved through Christ, has elected them to salvation, and decreed, that in the man- ner now mentioned, he will, through his grace, gifts, and operation, bring them to this salvation, assist them in it, promote it, and strengthen and preserve them. All this, according to the Scripture, is comprehended in the doc- trine concerning the eternal election of God to the adoption of child- ren, and to everlasting salvation, and should be understood in this article ; it ought never to be excluded or omitted, when we discourse ®f the purpose, predestination, election, and ordination of God to salvation. And, if our views are thus formed in reference to this article, agreeably to the Scriptures, we can, by the grace of God, properly understand it. But it belongs to a fuller explanation of this subject, and to a sal- utary use of the doctrine concerning the predestination of God to salvation, that we should know (since only the elect will be saved, whose names stand written in the book of life,) by what means and whence it can be discerned who the elect are, who can and should embrace this doctrine to their own consolation. In reference to this point, we should not judge according to our reason, or to the law, or to any external appearance ; nor should we attempt to scrutinize the concealed, hidden depth of the divine pre- destination, but we should attend' to the revealed will of God. '^ For he has made known unto us the mystery of his will," and brought it to light through Christ, that it might be preached, Eph. 1, 9, 1% n ; 2 Tim. 1, 9, 10. OF FOREKNOWLEDGE AND ELECTION. 7^^^ But this is revealed unto us thus, as Paul, Rom. 8, 29, 30, de- clares : "Whom he did predestinate," elect and ordain, "them he also called." Now God does not call without means, but through the Word ; hence he has commanded repentance and remission of sins to be preached. And Paul also testifies the same thing, where he writes: " We are ambassadors for Christ, as though God did be- seech you by us — be ye reconciled to God," 2 Cor. 5, 20. And the guests, whom the king desired to have at the marriage of his son, he caused to be called by his servants whom he sent forth. Matt. 22, 8, 4. And the householder called into his vineyard, some at the first hour, others at the second, third, sixth, ninth, and even the eleventh hour. Matt. 20, 1-6. If, therefore, we would profitably consider our eternal election to salvation, we must firmly and constantly observe this point, that, as the_ preaching of repentance is universal, so is also the promise of the Gospel, that is, it extends to all persons, Luke 24, 47. Therefore Christ commanded, " that repentance and remission of sins should be preached in his name among all nations." " For God so loved the world, that he gave his only-begotten Son" unto it, John 3, 16. " Christ taketh away the sin of the world," John 1, 29. Christ gave his flesh " for the life of the world," John 6, 51. His blood is " the propitiation for the sins of the whole world," 1 John 2, 2. Christ says: "Come unto me, all ye that labor and are heavy laden, and I will give you rest," Matt. 11, 28. " God hath concluded them all in unbelief, that he might have mercy upon all," Rom. 11, 32. " The Lord is not willing that any should perish, but tliat all should come to repentance," 2 Pet. 3, 9. " The same Lord over all is rich unto all that call upon him," Rom. 10, 12. " The righteousness of God, which is by faith of Jesus Christ unto all, and upon all them that believe, is manifest," Rom. 3, 22. " This is the will of him that sent me, that every one which seeth the Son, and believeth on him, may have everlasting life," John 6, 40. Thus it is the com- mand of Christ, Luke 24, 47 ; Mark 16, lo, that in general unto all, unto whom repentance is preached, this promise of the Gospel should also be presented. And this call of God, which is given throu;j;h the preacliino- of the Word, we should not regard as pretended and unreal, but we ought lo know that through it God reveals his will ; namely, that in tbose whom he thus calls, he will operate through the Word ; so tliat they •may be enlightcnetl, converted, and saved. For the Word, throuo-h which we are called, is a ministration of !hc Spirit, which imparls !lhe Spirit, or through which the Spirit is conferred, 2 Cor. 3, 8.; "716 FORMULA or COXCORD.— DECLAHATION. and is the power of God unto salvation, Rom. 1, 16. And since the Holy Spirit will be efficacious through the Word, strengthen us, and administer power and ability, it is the will of God, that we should receive and believe the Word, and be obedient to it. Plence the elect are thus described : " My sheep hear my voice, and I know them, and they follow me : and I give unto them eter- nal life," John 10, 27, 28. And Eph. 1, 11, 13 : those who, accord- ing to the purpose, are predestined to an inheritance, hear the Gos- pel, believe in Christ, pray, and return thanks, and are sanctified in love, have hope, patience, and consolation in trials, Rom. 8, 16, 25 ; and although all these are very weak in them, yet they "hunger and thirst after righteousness." Matt. 5, 6. Thus the Spirit of God bears witness unto the elect, that they are the children of God, and as they know not what they should pray for as they ought, he makes intercession for them with groanings which cannot be uttered, Rom. 8, 16, 26. The holy Scriptures, moreover, testify that God, who has called us, is so faithful, that when he has begun this good work in us, he will also maintain it unto the end, and accomplish it, if we do not turn ourselves away from him, but hold the beginning of our con- fidence steadfast unto the end ; whereunto also he has promised his grace, 1 Cor. 1, 9 ; Phil. 1, 6, 7 ; 1 Pet. o, 10 ; 2 Pet. 3, 9, lo, 18 ; Jleb. 3, 14. With this revealed will of God we should occupy ourselves, and .follow it, and study it diligently, since the Holy Spirit, through the Word, through w^hich he calls us, grants grace, power, and ability for this purpose ; and we should not pry into the abyss of the secret predestination of God. In this sense Christ, (Luke 13, 23, 24,) when one said unto him, " Lord, are there few that be saved?" — re- plied : " Strive to enter in at the straight gate." Thus says Lu- ther :* " Proceed in the order observed in the Ejjistle to the Romans. Concern yourself, in the first place,, with Christ and his Gospel, that you may perceive both your sins and his grace ; then, strive with sin, as Paul teaches from the first to the eighth chapter. After- wards, if (in the eighth chapter,) you are tried by temptations and .afflictions, you will be taught in the ninth, tenth, and eleventh chap- iters how consolatory the doctrine of divine predestination is." But the divine .vocation, which takes place through the Word, is ;not the cause that many are called, while few are chosen. Matt. :20., 16;; as if such were the meaning of God : "Externally, through ••lln Ihis preface .to the Epistle to the Romans. OF FOREKNOWLEDGE AND ELECTION. 717 the Word, I call you all indeed, to my kingdom, unto whom I give my Word, but in my heart I do not intend it for all, but for a few only ; for it is my will, that the greater part of those, whom I call through the Word, should not be enlightened and converted, but be and remain damned, although I have declared myself otherwise to- wards them, through the Word by which they are called." Hoc enim esset Deo contradidoria.i voluntntes affingere. That is, in this manner it would be taught that God, who is the eternal truth, contradicts himself; when at the same time God punishes such in- sincerity even in men, when a person declares a thing, and means and intends another in his heart. Psalm 5, 9, and 12, 23. In this way the necessary and consolatory foundation of our faith would also be rendered entirely uncertain and be destroyed, by which we are daily reminded and admonished that from the Word of God alone, through which he confers with us, and calls us, we should learn and determine what his will towards us is, and that whatever it assures and promises us, we should firmly believe, and not doubt in refer- ence to it. Wherefore, Christ causes the promise of the Gospel to be proposed not only in general, but he also seals it with the Sacraments, which he lias attached as seals of the promise, and thus he confirms it to each believer in particular. For this reason we retain private absolution, as the Augsburg Confession declares in the eleventh article, and we teach that it is the command of God that we should believe in this absolution, and feel assured that when we believe the words of the absolution, we are as truly reconciled unto God, as if we had heard a voice from heaven ; as the Apology explains this article. But we should be wholly and entirely deprived of this consolation, if, from that call which is made through the Word and the Sacraments, we should not infer what the will of God toward us is. And, further, the foundation of our religion would be subverted, namely, that the Holy Spirit is truly present when the Word is preached, heard, and considered, and will be efficacious ami operate through it. It must, therefore, by no means be understood, as we have mentioned a little before, that those are the elect, who con- temn, reject, blasphenie, and persecute the Word of God, Matt. 22, 5,6; Acts 13, 4G ; who, hearing the Word, harden their hearts, Heb. 4, 2, 6, 7 ; who resist the Holy Spiiit, Acts 7, 51 ; who per- severe in sins without repentance, Luke 14, 18 ; who do not truly believe in Christ, Mark 16, 16 ; who have only an external appear- .ance of piety, Matt. 7, 22, 23, and 22, 12 ; or, seek, apart from 718 FORMULA OF CONCORD. DECLARATION. Christ, other wa3's of righteousness anil salvation, Rom. 9, 31. For, even as God has ordained in his counsel, that the Holy Spirit shall call, enlighten, and convert the elect, through the Word, and that he will justify and save all those who receive Christ through true faith : so he has also decreed in his counsel, that he will harden, re- ject, and condt'inn those who are called through the Word, if they cast off the Word, resist the Hnly Spirit, who desires to be effi- cacious and to operate in them through the Word, and persevere in this course. And thus many are called, but few are chosen. For few receive the Word and obey it. The greater part despise the Word, and will not come to the marriage-feast. The cause of this contempt of the Word is, not the foreknowledge of God, but the perverted will of man, which rejects or perverts the means and instrument of the Holy Spirit, which God offers unto it through the call, and it resists the Holy Spirit, who would be efficacious and operate through the Word ; as Christ, Matt. 23, 37, says : Hoio often loould I have gathered you together, and ye would not! Thus many receive the Word v.'ith joy, but afterwards fall away, Luke 8, 13. But this occurs not because God would not grant unto those, in whom he has begun this good work, his grace in order to perseverance ; for this is contrary to the declaration of St. Paul, Phil. 1, 6; but because they contumaciously turn away again from the holy command, grieve and offend the Holy Spirit, entangle them- selves in the pollutions of the world, and garnish the habitation of their hearts for Satan again. The latter end with these is worse than the beginning, 2 Pet. 2, 10, 20 ; Luke 11, 25, 26 ; Heb. 10, 20 ; Eph. 4, 30. And thus far the mystery of predestination is revealed to us in •the Word of God. If we continue in these bounds, and rely upon this Word, this doctrine is very useful, salutary, and consolatory ; for it confirms most forcibly the article, that we are justified and ;Saved by pure grace for the sake of Christ alone, without any of our own works and merits. Before the w^orld began, before we ex- isted, indeed before the foundation of the world, when certainly we could have done nothing good, we were elected to salvation by grace in Christ according to the purpose of God, Rom. 9, 11 ; 2 Tim. 1, 9. And by this doctrine, all fiilse opinions and errors concerning the powers of our natural will, are overthrown ; since, before the world began, God decreed and ordained in his counsel, that he himself by the power of his Holy Spirit, through the Word, would effect and ^vork in us all that belongs to our conversion. Thus this doctrine also affords the eminent and precious consola- OF FOREKNOWLEDGE AND ELECTION. 719 tion, that God took so deep an interest in the conversion, righteous- ness, and salvation of each Christian, and so faithfully provided for these, that before the foundation of the world, in his counsel and pur- pose, he ordained the manner in which l;e would bring me to salvation, and preserve me there ; again, that he wished to secure my salvation so truly and firmly, that in his eternal purpose, which cannot fail or be overthrown, he decreed it, and to secure it, placed it in the omnipo- tent hands of our Savior, Jesus Christ, out of which none shall pluck us, John 10, 28. For, if our salvation were committed unto us, it might easily be lost through the weakness and w^ickedness of our flesh, or be taken and plucked out of our hands, by the fraud and power of the devil antl of the world. Hence Paul, Rom. 8, 28, oO, 39, says : Since toe are called according to the purpose of God, loho shall separate us from the love of God, luhich is in Christ Jesus, our Lord. And in afflictions and temptations, most precious consolation may Le derived from this doctrine. For it teaches, that before the world was made, God determined and decreed in his counsel, that in all our necessities he would be at our side, grant us patience, give us conso- lation, awaken hope in us, and produce such results as would tend to our salvation. Hence, St. Paul, Roui. 8,28,29, 35, 38, 39, in consolatory terms, teaches that God ordained in his purpose before the world was made, by what crosses and afflictions he would conform each one of his elect to the image of his Son ; and that the crosses of each one must work together for his good, because he is called accord- ing to the purpose of God. Hence, Paul draws thesureand certain con- clusion, that " neither tribulation nor distress, &c., neither death nor life, &c., can separate us from the love of God, which is in Christ Jesus, our Lord." This article also affords us a noble testimony that the church of God will remain, and resist all the powers of hell, and it teaches likewise which is the true church of God, so that we may not stumble at the great power of the false church, Rom 9, 24, 2-3. And from this article very serious admonitions and warnings are deduced ; as, Luke 7, 30: " They rejected the counsel of God against themselves." " I say unto you, that none of those men which were bidden, shall taste of my Supper," Luke 14, 24. Again, Matt. 20, 16, and ch. 22, 14 : " Many are called, but few are chosen." Again, Luke 8,8, 18: "He that hath ears to hear, let him hear," and, " Take heed how ye hear." Thus the doctrine of this article can be employed in a useful, consolatory, and most profitable manner. But a very accurate distinction must be made between that which 720 FORMULA OF CONCORD. DECLARATION. is expressly revealed in the Word of God in reference to this matter, and that which is not revealed. For, besides those things which we have thus far said, and which are revealed in Christ, God has also concealed and kept secret many things concerning this mystery, and reserved them for his own wisdom and knowledge alone ; into which things we ought not to search, nor indulge our imagination, nor inquire curiously, nor attempt to determine ; but we should adhere to the revealed Word. In relation to this mystery, this admonition is necessary in the highest degree. For, our curiosity always occupies itself with these things, rather than with those which God has revealed unto us in his Word with respect to this matter, since we are unable to reconcile them in our minds, — which indeed we are not commanded to do. Thus, there is no doubt that God foresaw precisely, and with the greatest certainty, before the world was made, and he knows still, who among those that are called, will believe or will not believe ; also, who among the converted will remain steadfast, and who will not remain steadfast ; who, if they fall back into sin, will return, and who will become hardened. Nor is there any doubt that the num- ber of those who will be saved, and of those who will be lost, is known and seen of God. But since God has reserved this mystery unto his own wisdom, and has revealed nothing of it unto us in his Word, much less commanded us to search it out with our thoughts, but has earnestly restrained us from the attempt, Rom. 11,33, we should not draw inferences in our minds, nor indulge in useless inqui- ries in reference to it, but we should adhere to his revealed Word to which he has referred us. Thus too, God knows, without any doubt, and has appointed the season and time of each one's call and conversion ; but since he has not revealed these things unto us, we understand that it is enjoined upon us to occupy ourselves continually with the Word of God, but to com- mit the season and time to God, Acts 1, 7. In the same manner, when we see that God gives his Word to one reo-ion/.but not to another ; that he withdraws it from one people, but allows it to remain with another ; or that one man is hardened, blinded, and given over to a reprobate mind, but that another, thouo-h equally guilty, is converted to God, it is our duty, in such cases to remember that Paul, Rom. 11, 22, 23, has assigned cer- tain limits to us, beyond which we are not allowed to inquire. For, he instructs us to consider the judgment of God to be just, in the case of those who perish. For it is the well-merited punishment of sin, when, in the case of any country or people, God so inflicts pun- OP FOREKNOWLEDGE AND ELECTION. 721 ishment on account of the contempt of his Word, that it extends also to succeeding generations, as we perceive to be the case with the Jews; thus, in the case of some countries or individuals, God exhibits his severity, or the penalties which we had deserved, and of which we were worthy, since we, too, did not walk in a manner worthy of God's Word, but often deeply grieved the Holy Spirit ; so that, being thus admonished, we might live in the fear of God, and acknowledge and praise the goodness of God, shown to us and in us, without or contrary to our merit, to whom he gives his Word, whom he allows to retain it, and whom he does not harden and reject. For, since our nature is corrupted by sin, and worthy of and ex- posed to divine wrath and everlasting condemnation, God is not un- der any obligation to bestow upon us his Word, his Spirit, or his grace. Even Avhen he graciously grants us his gilts, we often reject them, and render ourselves unworthy of everlasting life, Acts 13,46. He, therefore, proposes his righteous judgment, which men deserve, for our contemplation, in the case of some comitries, nations, and in- dividuals, in order that, by comparing ourselves with them, and by discovering our great similarity to them, we may see and praise with so much the greater ililigence, the pure, unmerited grace of God, manifested to the vessels of mercy, (Rom. 9, 2o.) For those who suifer punishment and receive the wages of their sins, are not dealt with unjustly. But in the case of those to whom God gives and preserves his Word, by which men are enlightened, converted, and saved, the Lord commends his boundless grace and unmerited mercy. When we [)roceed thus far in this article, we remain in the right path, as it is written : " O Israel, thou hast destroyed thyself; but in me is thine help," Hos. 13, 9. But whenever our thoughts would transcend these limits in this investigation, we should immetliately repress them as St. Paul does, remembering the declaration: "O man, who art thou that repliest against God ?" Rom. 9, 20. For, that we neither can nor should search out and fiithom all that is contained in this article, tb.e distinguished apostle Paul testifies. For, after having largely discussed this article, agreeably to the re- vealed Word of God, as soon as he is led to speak of those things which God has reserve(' unto his hidden wisdom concerning this mystery, he desists, and at once closes with these words: "O the depth of the riches both of the wisdom and knowledge of God I how unsearchable are his judgments, and his ways past fmding out! For who hath known the mind of the Lord?" Rom. 11, 33, 34; 91 722 FORMULA OF CONCORD. — DECLARATION. that is, besides and above that which he has revealed unto us in his Word. Accordingly, this eternal election of God must be considered in Christ, and not apart from, or imihoiit Christ. For in Christ, as the holy apostle Paul testifies, we were chosen before the foundation of the world, Eph. 1,4; as it is written : " He hath made us ac- cepted in the Beloved," Eph. 1, 6. But this election is revealed from heaven, through the preached word, when the Father says : " This is my beloved Son, in whom I am well pleased ; hear ye him," Matt. 17, 5 ; Luke 3, 22. And Christ, Matt. 11, 28, says : " Come unto me, all ye that labor and are heavy laden, and I will give you rest." And concerning the Holy Spirit, Christ says : " He shall glorify me; for he shall receive of mine, and shall show it unto you," John 16, 14. So that the entire holy Trinity, God the Father, Son, and Holy Ghost, directs all persons to Christ, as to the book of life, in whom they should seek the eternal election of the Father. For this was decreed from eternity by the Father, that those whom he would save, he would save through Christ; as Christ himself says: " No man cometh unto the Father, but by me," John 14, 6. And again : " I am the door : by me, if any man enter in, he shall be saved," John 10, 9. But Christ, as the only-begotten Son of God, who is in the bo- som of the Father, John 1, 18, has revealed the will of the Father unto us, and consequently our eternal election to everlasting life too ; namely, when he says: " The kingdom of God is at hand : repent ye, and believe the Gospel," Mark 1, 15. Again, he says : " This is the will of him that sent me, that every one which seeth the Son, and believeth on him, may have everlasting life," John 6, 40. And moreover : " God so loved the world," &c., John 3, 16. These declarations the Father desires all men to hear, in order that they may come unto Christ. But Christ will not cast from himself those who come, for it is written : " Him that cometh to me, I will in no wise cast out," John 6, 37. Now, in order that we may come unto Christ, the Holy Spirit works true faith in us through the hearing of the Word, as the Apostle testifies, when he says : " So then, faith cometh by hear- ing, and hearing by the Word of God," Rom. 10, 17 ; when, namely, it is preached in purity and sincerity, Wherefore, whoever desires to be saved, should not trouble or harass himself with thoughts concerning the secret counsel of God, whether he is also elected and ordained to eternal life; by which anxieties Sat;in is accustomed maliciously to disturb and torment OF FOREKNOWLEDGE AND ELECTION. 723 pious minds : but he should rather listen to Christ, who is the book of life and of the divine, eternal election of all the children of God to everlasting life ; and who testifies to all men without distinction, that God desires all men to come unto him, who are burdened with sins and heavy-laden, in order that they may have rest and be saved. Accorchng to this doctrine of Christ, we should abstain from sin, repent, and believe his promise, and rely wholly and entirely upon him. But, since we are unable to do this by our own powers and of ourselves, the Holy Spirit desires to work in us repentance and faith, through the Word and the Sacraments. And, in order that we may be enabled to proceed onward in this course, persevere therein, and remain steadfast, we should call upon God for his grace, which he has promised us in holy Baptism, and not doubt that he will impart it unto us according to his promise. For thus Christ has promised, saying : " If a son shall ask bread of any of you that is a father, will he give him a stone ? — Or, if he shall ask an egg, will he offer him a scorpion ? If ye, then, being evil, know how to give good gifts unto your children ; how much more shall your heavenly Father give the Holy Spirit to them that ask him ?" Luke 11, 11, V2, 13. And inasmuch as the Holy Spirit dwells in the elect, who now be- lieve in Christ, 1 Cor. 3, 16, as in his temple, and is not inactive in them, but impels the children of God to obey the commands of God, believers should likewise not be inactive, much less resist the opei'a- tion of the Spirit of God, but exercise themselves in all Christian vir- tues, in all piety, modesty, temperance, patience, and brotherly love^ and use all diUp:ence to make their calling and election svrc, 2 Pet. 1, 10 ; so that they may doubt the less, the more they feel the power and energy of the Spirit in themselves. For the Spirit of Gofl bears witness to the elect that they are the children of God, Rom. S, 10. And if at any time they fall into such strong temptations, that they think they no more perceive the }X)wer of the indwelling Spii'it of God, and say with David, Psalm 31, 22'. "I said in my haste, I am cut oil' from before thine eyes;" yet, as David immediately adds, they should say again with him, whatever they may thscover in themselves: " Ne- vertheless thou heardest the voice of my supplications, when 1 cried unto thee." And since our election to etcrn^nl life is not founded upon our piety or virtue, but alone upon the merit of Christ and the gi-acious will of his Father, who cannot deny himself, because he is immutable in his will and essence; therefore, if his children f^ll from o1)e(lience and stumble, he causes them to he called again unto rejientance, through the Word ; and the Holy Spirit will be efFicaciou-s in tliom untoe 7"24 FORMULA OF CONCORD. DECLARATION. version, through the Word ; and when they return unto him again In true repentance, through genuine faith, he will ever manifest his pater- nal love towards all those who tremble at his word, (Isa. 66, 2,) and return unto him with their hearts. For thus it is written : " If a man put away his wife, and she go from him and become another man's, shall he return unto her again ? shall not that land be greatly pollut- ed : but thou hast played the harlot with many lovers ; yet return again to me, saith the Lord," Jer. 3, 1. But the declaration that " no man can come to Christ, except the Father draw him," John 6, 44, is righteously and truly made. The Father, however, will draw no one without means ; but he has instituted his Word and Sacraments as the ordinary means and in- struments, for this purpose. And it is not the will of the Father or of the Son, that any person should neglect the preaching of his Word, or contemn it, and wait until the Father draws, without the Word and the Sacraments. For the Father draws indeed by the power of his Holy Spirit, yet according to his ordinary mode, through the hearing of his holy, divine Word, as with a net, by which the elect are snatched out of the jaws of Satan. And to the preaching of this Word, each miserable sinner should betake himself, hear it diligently, and not doubt the drawing of the Father. For the Holy Spirit with his power will accompany the word, and operate through it : and this is the drawing of the Father. But the reason that all w^ho hear the Word of God, do not believe, and therefore meet with a deeper condemnation, is not found in God's unwiUingness to bestow salvation ; but they themselves are in fault, because they so hear the Word, not to learn, but only to scorn, to blaspheme, and to profane it, and because they resisted the Holy Spirit, who desires to operate in them through the Word ; as was the case with the Pharisees and their adherents in the time of Christ. Hence the Apostle distinguishes with special diligence the work of God, — who makes vessels of honor alone, — from the work of the devil and of man, who by the impulse of the devil, and not of God, has made himself a vessel of dishonor. For thus it is written: "God endured with much long-suffering the vessels of wrath fitted to destruction ; that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory," Rom. 9, 22, 23. For here the Apostle clearly asserts, that God endured the ves- sels of w^'ath with much long-suffering, but he does not say, that God made them vessels of wrath. For, if this had been the will of God, there would have been no need for long-suffering. But it is OF FOREKNOWLEDGE AND ELECTION. 725 the fault of the devil and those individuals themselves, and not of God, that they are fitted to destruction. For, every preparation or fitting to destruction proceeds from the devil and men, through sin, and by no means from God, who does not desire that any man should be damned ; how then should he him- self fit or prepare any person for damnation ? For, as God is not a cause of sin, so he is also no cause of the punishment, that is, dam- nation ; but the only cause of damnation is sin. " For the wao-es of sin is death," Rom. 6, 23. And, as God neither desires the com- mission of sin nor has pleasure in it, so he likewise neither desires the death of the sinner nor has pleasure in his damnation. " For he is not willing that any should perish, but that all should come to repentance," 2 Pet. 3, 9. For thus it is written : " For I ha\ e no pleasure in the death of him that dieth," Ezek. 18, 23, 32. " As I live, saith the Lord God, I have no pleasure in the death of the wicked ; but that the wicked turn from his way and live," ch. 33, 11. And St. Paul testifies in definite terms, that out of vessels of dis- honor, vessels of honor may be made through the power and opera- tion of God ; when he writes thus : " If a man, therefore, purge himself from these, he shall be a vessel unto honor, sanctified, and meet for the master's use, and prepared unto every good work," 2 Tim. 2, 21. For he that purges himself, must previously have been impure, and consequently have been a vessel of dishonor. But concerning the vessels of mercy he asserts clearly, that the Lord himself has prepared them for glory, — which he does not say in reference to the damned, who themselves, and not God, have made themselves vessels of damnation- It must also be carefully observed, when God punishes sin by sin — that is, in the case of those who had been converted, on ac- count of their subsequent security, impenitence, and wanton sins, punishes with hardness of heart and blindness of mind — that this is not to be so understood, as if it had never been God's gracious will that such persons should come to the knowledge of the truth, and be saved. For this is the revealed w^iU of God : First, that God will receive all those in grace, who repent, and believe in Christ. Second, that he will also punish those who wilfully turn away from his holy commands, and entangle themselves again in the pol- lutions of the world, 2 Pet. 2, 20 ; garnish their hearts unto Satan, Luke 11,25; do despite unto the Holy Spirit, Ilcb. 10, 29, and that such, if they persevere in these things, shall be hardened, blinded, and eternally damned. 726 FORMULA OF CONCORD. DECLARATION. Accordingly, Pharaoh, (concerning whom it is written : " Even for this same purpose have I raised thee up, that I might show my power in thee, and that my name might be declared throughout all the earth," Exod. 9, 16 ; Rom. 9, 17,) did not perish because God would not grant him salvation, or because it was the pleasure and will of God that he should be damned and lost. For God is not unit- ing that any should perish ; nor has he any pleasure in the death of the wicked ; hut that the wicked turn from his way and live, 2 Pet. 3, 9;Ezek. 83, 11. But when God hardened the heart of Pharaoh, so that Pharaoh persisted in the perpetration of sins, and became the more obdurate the more he was admonished, all this w^as a punishment of his former sins, and of the atrocious tyranny which he had in very many in- stances, practised most inhumanly in the case of the children of Israel, and contrary to the reproaches of his own conscience. And inas- much as God caused his Word to be preached and his will to be de- clared to him, and Pharaoh nevertheless wilfully rebelled against all these admonitions and warnings, God abandoned him, and thus his heart was hardened, and God executed his judgment upon him ; for he deserved nothing else than hell-fire. Indeed, the holy Apos- tle introduces the example of Pharaoh, only to show the justice of God administered in the case of the impenitent and the despisers of his Word. But it is by no means the meaning of Paul that God would not grant him, or any other man, salvation, nor that in his secret counsel he had ordained him to eternal damnation, so that he neither could nor might be saved. By this doctrine and explanation of the eternal and saving elec- tion of the elect children of God, the honor of God is wholly and fully attributed unto him, namely, that through pure mercy in Christ, without any of our merits or good works, he saves us according to the purpose of his will ; as it is written : " Having predestinated us unto the adoption of children, by Jesus Christ, to himself, according to the good pleasure of his will, to the praise of the glory of his grace wherein he hath made us accepted in the Beloved," Eph. 1, 5, 6. The following doctrine, is, therefore, false and erroneous, namely, that not the mercy of God alone, and the most holy merit of Christ are the cause, but that in us also there is a cause of the election of God, on account of which God has elected us to ever- lasting life. For, not only before we had done any good, but also before we were born, yea, before the foundation of the world, he elected us in Christ; " That the purpose of God, according to elec- tion might stand, not of works, but of him that calleth, it was said OF FOREKNOWLEDGE AND ELECTION. 727 unto her, The elder shall serve the younger : As it is written, Jacob have I loved, but Esau, have I hated," Rom. 9, 11, 12, 13 ; Gen. 25, 23 ; Mai. 1, 2, 3. In like manner, this doctrine gives no one occasion either to de- spond, or to lead a dissolute and wicked life, when, namely, people are taught that they must seek eternal election in Christ and his holy Gospel, as in the book of life. For the Gospel excludes no penitent sinner, but calls and invites all poor, all troubled and afflic- ted sinners to repentance, to the acknowledgment of their sins, and to faith in Christ ; it promises the Holy Spirit for their purification and renovation. And thus this article affords to troubled and agita- ted minds the surest consolation, since thereby they know that their salvation is not entrusted to their hands, else they would lose it much more easily than Adam and Eve lost it in Paradise, and that too, every hour and moment, but that it depends on the gracious election of God, which he has revealed unto us in Christ, out of w^hose hand no one shall pluck us, John 10, 28 ; 2 Tim. 2, 19. Wherefore, if any one inculcates this doctrine concerning the gra- cious election of God, in such a manner that distressed Christians cannot console themselves by it, but are rather led into despair, or that the impenitent are encouraged in their wickedness, it is un- doubtedly certain and true, that this doctrine is set forth, not according to the Word and will of God, but according to mere hu- man reason and tlie suggestions of the devil. " For whatsoever things were written aforetime," as the Apostle testifies, "were written for our learning, that we, through patience and comfort of the Scriptures, might have hope," Rom. 15, 4. But where this comfort and hope are impaired, or taken away from us entirely by the Scripture, it is certain, that the Scripture is under- stood and explained contrary to the will and meaning of the Holy Spirit. To this simple, perspicuous, and profitable explanation, which has a good and sure foundation in the revealed will of God, we adhere, and we shun and avoid all refined, curious, and useless speculations and questions. And whatever is contrary to these simple and profita- ble explanations, we reject and condemn. And thus let this suffice concerning the controverted articles, which were discussed for a number of years among the theologians of the Augsburg Confession, in which some have erred ; whence grave con- troversies or religious contentions arose. From this our Declaration, friends, foes, and all, can clearly per- ceive, that it is not our purpose, for the sake of temporal peace, 728 FORMULA OF CONCORD. — DECLARATIOIC. tranquillity, and union, to make any concession that might pr6v6 detrimental to the eternal, immutable truth of God, (which indeed it does not lie within our power to do,) nor would that peace and union, which is adverse to the truth, and tends to a suppression of it, have any permanence ; much less are we disposed to commend or to connive at any corruption of the pure doctrine, or at manifest and condemned errors. But that union we love and delight in, and cor- dially and earnestly desire on our part, according to our utmost abilities, to promote, by which the honor of God is not violated, the divine truth of tlie holy Gospel not in any point impaired, the least error not countenanced, but by which, poor sinners are brought to true and genuine repentance, strengthened by faith, confirmed in new obedience, and thus justified and eternally saved through the merit of Christ alone. XII. OF SEVERAL FACTIONS AND SECTS, WHICH HAVE NEVER EMBRACED THE AUGSBURG CONFESSION. The names of those sects and factions which never adopted the Augsburg Confession, have not been expressly mentioned in this Declaration; as, for instance, the Anabaptists, the Schwenkfeldians, the New Arians, and the Antitrinitarians. The errors of these have been unanimously condemned by all the churches of the Augsburg Confession. But we did not wish to speak concerning these errors in this treatise, unless incidentally, because at this time our chief object has been to refute the calumnies of our Popish adversaries. For, without any sense of shame, they have defemed our churches and our teachers in all the world, proclaiming that no two preachers can be found who agree in each and every article of the Augsburg Confession ; but that they are so divided among each other that they themselves do not understand the Augsburg Confession anrl its pro- per sense. We have, therefore, desired to make a declaration con- cerning oiu- agreement, not by merely employing a few words or names, but by giving a pure, perspicuous, and direct explanation concerning all such articles as have been discussed and controverted by the theologians of the Augsburg Confession ; so that all may see that we do not attempt to conceal or cover over any of these things in an artful manner, or agree with each other only in appearance ; but that we wish to settle the matter in reality, and so to set forth our views, that even our adversaries themselves must confess that in all these things we adhere to the true, simple, natural, and proper OK FACTIONS AND SECTS. 729 sense of the Augsburg Confession ; in which, through the grace of God, we desire to persevere steadfostly, until the end of our days; and, so far as it depends on our service, we shall neither connive at it, nor keep silence, if any thing contrary to this Confession be introduced into our churches and schools, in which the Almighty God and Father of our Lord Jesus Christ, has appointed us to be teachers and pastors. Lest the condemned errors of the aforenamed factions and sects should be tacitly attributed to us, we could not forbear to testify even publicly before the whole Christian community, that we have no part nor communion with these errors, whether they be few or many, but that we reject and condemn them altogether, as wrong and heretical, and contrary to the Prophetic and Apostolic Scriptures, and to our Christian Augsburg Confession, which is firmly established on the Word of God. And these errors, indeed, for the most part, have insinuated themselves secretly in those places and especially at those times, (ac- cording to the manner of fanatical spirits,) wherein neither room nor place is given for the pure Word of the holy Gospel, while all its right- eous teachers and professors are persecuted. For, where the thick darkness of Popery still reigns, there, alas I poor, simple men, who must perceive the manifest idolatry and false faith of Popery, embrace in their simplicity, whatever disagrees with the Popish doctrines, and is obtruded under the name of the Gospel ! ERRONEOUS ARTICLES OF THE ANABAPTISTS. We reject the erroneous, heretical doctrines of the Anabaptists — doctrines which cannot be tolerated in the ecclesiastical, or in the civil, or in the domestic relations of life ; namely : 1. That our righteousness before God consists, not in the obedi- ence and merits of Christ alone, but in our renewal, and in our own piety in which we walk before God. But this righteousness of the Anabaptists is, for the most part, founded on their own particular ordinances, and on a sanctimoniousness, devised by themselves, as on a new system of monastic life. 2. That infants, which are not baptized, are not sinners in the sight of God, but are righteous and innocent, and that consequently in their innocence they are saved without baptism, of which they have no need. Thus thev fleny and reject the whole doctrine con- cerning original sin, and all that is connected with it. o. That infants are not to he baptized, until they attain the use of their reason, and are able to make a confession of faith themselves. 4. That the children of Christians, since they are born of Christian and believing parents, are holv and the children of God, even with- 92 730 FORMULA OK CONCORD. DECLARATION. out and prior to baptism. For this reason they do not highly esteem Infant Baptism, nor promote it; contrary to the express words of the promise of God, which extends to those alone who keep his covenant and do not despise it. Gen. 17, 9, 10, 5. That a church or a congregation in which sinners are yet found, is not a true Christian church. 6. That no one should frequent a temple, or hear a sermon in it, in which the Papistical mass had previously been celebrated. 7. That no one should have any intercourse with the ministers of the church, who preach the holy Gospel according to the Augsburg Confession, and rebuke the errors of the Anabaptists ; and that no one should serve them or labor for them, but flee from them, and shun them as perverters of the Word of God. 8. That the office of a magistrate is not a condition of life pleas- ing to God, under the New Testament dispensation. 9. That a Christian cannot hold the office of a magistrate with a good and inviolate conscience. 10. That a Christian may not, with an inviolate conscience, exer- cise the office of magistrate, where the case requires it, against the wicked ; nor may subjects invoke that power with which the magis- trates are invested, for their protection. 11. That a Christian cannot, with a good conscience, swear an oath before a tribunal, nor take the oath of fealty to his prince or sovereign. 12. That the magistracy cannot, with an inviolate conscience, in- flict capital punishment on malefactors. 13. That a Christian can neither hold nor possess any property as his own, with a good conscience, but is under obligation to have all things common. 14. That a Christian cannot, with a good conscience, be a land- lord, nor a merchant, nor an armorer. 15. That married people may, on account of a difference in their faith, separate from each other, and each party may contract mar- riage with another of the same faith. 16. That Christ did not derive his body and blood from the Virgin Mary, but brought the same from heaven with him. 17. That he is not true, essential God, but possesses only more and higher gifts and glory, than other men have. And other similar articles we reject also. For the Anabaptists are divided into many parties among themselves, attached to a greater or less number of errors ; and thus their whole sect is nothing else in reality, but a new monastic system. OF FACTIONS AND SECTS. 731 ERRONEOUS ARTICLES OF THE SCHWKNKFELDIAN.S. We glso reject and condemn the errors of the Schwcnkieldians, namely : 1. That all those who regard Christ as a creature aLconiino- to the flesh, or to his assumed humanity, have no right kno\vk-do-e of €hrist the reigning King of heaven ; that the flesh of Christ, through his exaltation, has so assumed all the divine properties, as to be equal in might, power, majesty, and glory, with the Father and the eter- nal Word in degree and condition of the essence ; so that both na- tures in Christ are of one and the same essence, property, will, and glory ; and that the flesh of Christ belongs to the essence of the holy Trinity. 2. That the ministry in the church, — the preached and heard Word, — is not an instrument through which God, the Holy Spirit, teaches men, and produces in them the saving knowledge of Christ, conversion, repentance, faith, and new obedience. 3. That the water in Baptism, is not a medium throuoh which God the Lord seals our adoption as children, and effects rep-eneration, 4. That bread and wine in the holy sacrament of the Lord's Supper, are not the means through which Christ distributes his body and blood. 5. That a Christian who is truly regenerated through the Spirit of God, can keep and fulfil the law of God perfectly in this life. 6. That the church in which there is no public excommunication, or in which no regular process of excommunication is observed, is not a true Christian church. 7. That the minister of the church, who is not truly renewed, righteous, and pious, in his own person, cannot teach other persons profitably, or administer true and genuine sacraments to them. ERROR OF THE NEW ARIANS. We likewise reject and condemn the erroneous doctrine of the New Arians, who teach, that Christ is not true, essential, nat- ural God, of one eternal, divine essence with God the Father, but is only adorned with divine majesty, subordinate and next to God the Father. ERRONEOUS ARTICLES OF THE NEW ANTITRINITARIANS. 1. Again, some Antitrinitarians reject and condemn the ancient, approved Symbols, the Niccne and the Athanasian, both as to their meaning and their expressions, and teach, that there is not one, only, eternal, divine essence of the Father, Son, and Holy Spirit, but that 732 FORMULA OF GONCORD. DECLARATION. even as God the Fatlter, Son, and Holy Spirit are three distinct per- sons, so also each person lias his essence distinct and separate from the other persons. Some of them hold that all these three, — like three different men separated from each other in their essence, — are of the same power, wisdom, majesty, and glory ; but others of them hold the three persons to be unequal in essence and properties to each other. 2. That the Father alone is true God. These, and all similar articles, and all that belongs to, or re- sults from these, we condemn and reject as wrong, false, and hereti- cal, and as repugnant to the Word of God, to the three Symbols, to the Augsburg Confession and Apology, to the Smalcald Articles, and to the Catechisms of Luther ; against which errors all pious Christians should carefully guard, as they value the salvation of their souls. In the presence of God, therefore, and before the whole Christian church, we have desired to testify to those who now live, and to those who shall corne after us, that this Declaration now made, con- cerning all the controverted articles already mentioned and explained, and no other, is our faith, doctrine, and confession ; in which, by the grace of God, we shall appear with humble confidence before the judgment-seat of Jesus Christ, and render an account for the same. After mature deliberation, in the fear of God, and invoking his name, w^e have subscribed this Declaration with our own hands ; * contrary to which we will neither write nor speak any thing, cither secretly or publicly, but, supported by the grace of God, we shall firmly ad- here to the doctrines inculcated in it. * The list of names, to which reference is here made, covering 73 pages, small 4to, (Weisz's edition of 1739,) and closely printed in 3 columns on each page, it was not deemed essential to append to this translation of the Book of Concord, since the authority of the latter, as the confession of the church, is acknowledged. The list comprehends the names of 3 electors, 20 princes, 24 earls or counts, (Gra/ew,) 4 barons, {Freiherren,) the magistrates of 38 imperial cities, and about '^000 professors, theologians, and teachers, or representatives of churches, &c., that is, of those only who subscribed previous to the issue of the first edi- tion.— J^Teans. APPENDIX. A CATALOGUE OF TESTIMONIES OF THE HOLY SCRIPTURE AND OF THE ANCIENT, PURE TEACHERS OF THE CHURCH; EXHIBITING BOTH THEIR DOCTRIME AND ALSO THEIR PHRASEOLOGY IN REFERENCE TO THE PERSON AND THE DIVINE MAJESTY OF THE HUMAN NATURE OF OUR LORD JESUS CHRIST, WHO IS SEATED AT THE RIGHT HAND OF THE ALMIGHTY POWER OF GOD. APPENDIX. TO THE CHRISTIAN READER. Inasmuch as some have intimated without any grounds, that in the Book of Concord there is a deviation in phrases and forms of expression from the ancient, orthodox churches and Fathers, especially in the article con- cerning the person of Christ, and that, on the contrary, new, strange, self- devised, unusual, and unheard-of expressions are introduced; and since the testimonies of the ancient churches and Fathers, to which this hook has reference, are somewhat too extended to be embodied in it, (which testimo- nies were afterwards presented to several princes and electors, accurately marked out,) we have arranged them under different heads, and appended them to this book, for the benefit of the Christian reader ; from these testi- monies he may perceive and readily discover, that nothing new, either in doctrine or in the form and manner of expression, has been introduced into the said book, but that this mystery is taught and treated even in the same manner as, first of all, the holy Scripture and afterwards the ancient, orthodox church, have taught. Thus, in the first place, the fact that in the Book of Concord, in treating of the unity of the person of Christ, and of the difference between his two natures, as well as of their essential attributes, no deviation has been made from the manner in which the ancient, or- thodox church, the Fathers of the same, and the councils, have spoken concerning these points ; namely, that there are not two persons, but one Christ, and in this person two distinct natures, the divine and the human, which are neither separated nor commingled, nor changed the one into the other, but that each nature has and re- tains its essential attributes, and does not lay them off in eternity ; and that the essential attributes of the one nature, which are truly and rightly ascribed to the whole person, never become the attributes of the other nature, the following testimonies of the ancient, pure councils prove : In Ephesino Concilio, (tom. 1, concil. p. 606,) can. 4: Si quis voces scripturse de Christo in duabus personis vel subsistentiis divi- dit, et aliquas quidcm velut homini, qui pra^ter Dei Verhum speci- aliter intelligatur, aptaverit, aliquas vero tamquam dignas Deo soli Dei Patris verbo deputaverit, anathema sit. 736 APPENDIX. Canone 5 : Si quis audeat dicere : Homlnem Christum theopho- ron ac non potius Deum esse, tamquam Filiura per naturam veraci- ter dixerit, secundum quod Verbum caro factum est, et communi- cant similiter ut nos carni et sanguini, anathema sit. Canone 6 : Si quis non confitetur eundem Christum Deum simul et hominem, propterea quod Verbum caro factum est, secundum scripturas, anathema sit. Canone 12 : Si quis non confitetur Dei Verbum passum carne, et crucifixum carne, et mortem carne gustasse, factumque primo- genitum ex mortuis, secundum quod vita et vivificator est ut DeuSy anathema sit. That is : — In the fourth canon or rule of the Council of Ephesus it is thus concluded : If any one should divide the declarations of Scripture concerning Christ between two persons or substances, and apply some of them to man, who should be understood independently of the Father's Word, or without the Son of God, and ascribe others to the Son of God alone, as pertaining only to God, let him be accursed. In the fifth canon, thus : If any one should dare to assert, that the man Christ bears God, and not much rather truly say that he is God, as the natural Son of God, accordingly as the Word was made flesh, and partook even as we do, of flesh and blood, let him be accuised. In the sixth: If any one should not confess, that the one Christ is both God and man, because the Word was made flesh, according to the Scripture, let him be accursed. In the twelfth : If any one should not confess that the Word of God suffered in the flesh, and was crucified in the flesh, and tasted death in the flesh, and that he became the first-born from the dead, according as he is life, and life-giving, as God, let him be accursed. Et decretura Chalcedonensis Concilii citante Evagrio, lib. 2, cap. 4, sic habet : Sequentes igitur sanctos patres, confiteraur unum et eundem Filium, Dominum nostrum Jesum Christum,, et una voce omnes deprpedicamus, eundem perfectum in Divinitate et perfectum eundem in humanitate, vere Deum et vere hominem eundem, ex ani- ma rationali et corpore, consubstantialera Patri secundum Divinita- tem, et consubstantialem nobis secundum humanitatera, per omnia nobis similem absque peccato, ante seecula quidem ex Patre genitum secundum Divinitatem, in extremis autem diebus ipsum eundum jii'op- ter nos et propter nostram salutem ex Maria virgine, Dei genetrice secundum humanitatem genitum, unum et eundem Jesum Christum, Filium et Dominum unigenitum, in duabus inituris inconfuse, incon- vertibiliter, indivise, insegregabiliter cognifuni, nequaquam differentia A CATALOGUE OF TESTIMOMES. 71^ naturarum sublata propter unionem, sed servata potius proprietate utriusque naturae, et utraqiie in unam personam concurrente, non velut in duas personas dispertitiim aut divisum, sed unum et eundem Filium unigenitum, Deum, Verbum et Dominum Jesum Christum; queraadmodum olim prophetBe et de se ipso Christus ipse nos docuit, et patrura nobis tradidit symbolum, (torn. I, concil. p. 154.) That is : — And the decree of the Council of Chalcedon says : We follow, therefore, the holy Fathers, and confess one and the same Son, our Lord Jesus Christ, and with one voice we teach that he is perfect in his divinity, and perfect in his humanity, truly God, and truly man, who has a rational soul and a body, consubstantial with the Father according to his divinity, and consubstantial with us according to his humanity ; similar to us in all things, sin excepted ; begotten of the Father before the beginning of time, according to his divinity ; but in the last days even this same one was born for us and on account of our salvation, of the Virgin Mary, the mother of God, according to his humanity, one and the same Jesus Christ, the only-begotten Son and Lord, known in two natures uiiconfused, unchangeable, un- divided, inseparable ; the ditference of natures by no means destroyed on account of this union, hut rather the properties of each nature being preserved, and concurring in one person, not as separated or divided in two persons, but one and the same only-begotten Son, God, Word, and Lord Jesus Christ, &c. Ita etiam deciraa epistola Leonis synodica (Ad Flavianum cap. 3, fol. 92,) loquitur: Salva proprietate utriusque natura: et in unam coeunte personam, suscepta est a majestate humilitas, a virtute infir- mitas, ab a^ternitate niortalitas, * et ad resolvendum conditionis nos- tree debitum, natura inviolabilis naturae est unita passibili, ut unus et idem mediator noster et raori posset ex uno, et mori non posset ex altero. Item (cap. 4, fol. 93,) : Qui verus est Deus, idem verus est homo, dum invicem sunt et humilitas hominis et altitudo Deitatis. Sicut enira Deus non mutatur miseratione, itn homo non consumitur digni- tate, agit enim utraque forma cum alterius communione, quod pro- prium est, Verbo scilicet operante, quod Verbi est, et carne exse- quente, quod carnis est. Unum horum coruscat miraculis, alterum succumbit injuriis. Densest per id, quod in principio erat Verbum, et Deus erat Verbum, per quod omnia facta sunt. Homo per id, quod Verbum caro factum est, quodque factus est ex mnliere. Item propter banc unitatem personam in utraque natura intelligendam, et * Abstiactum pro concrete. 9:; ■JSS APPENDIX. filius hominis legitur descendisse de coelo, quum Filius Dei ex Maria virgine carnem assumserit. Et riirsus (cap. o, fol. 93,) : Filius Dei crucifixus dicitur et sepul- tus, quum hfec non in ipsa Divinitate, qua consubstantialis est Patri, sed in naturee humana sit infirmitate perpessus, cet. That is : — Thus also the tenth epistle of Leo, which was of great influence in the Council of Chalcedon, speaks : The properties of each nature secured, and meeting in one person, huraihty was re- ceived by majesty, infirmity by power, mortality by immortality ; and, for abolishing the debt of our condition, a nature incaj)able of suffering was united with a nature capable of suffering ; so that this same Mediator whom we have, might be able to die according to one nature, but not according to the other. Again : He who is true God, is also true man, because the humil- ity of man and the greatness of the Deity, are in union. For as God, in Christ, is not changed by compassion, so the Man in him is not con- sumed by the divine dignity ; for each form, in communion with the other, performs that which is peculiar to itself; the Word indeed working that which is of the Word, and the Flesh performing that which is of the flesh. One of these shines with miracles, the other succumbs to injuries. He is God because the Word was in the be- ginning, and God was the Word, by whom all things were made. He is man because the Word was made flesh, and because he was made of a woman. Again : In order to express this union of person in both natures, we read in the Scriptures that the Son of man de- scended from heaven, when the Son of God assumed flesh from the Virgin Mary ; and again : The Son of God, is said to have been crucified and buried, although he endured these things not to his divinity, which is consubstantial with the Father, but in the infirmity of his assumed human nature, &c. These are the the words of the two councils, of Ephesus and Chalcedon ; and with these all the holy Fathers accord. And even this the learned have also hitherto in our schools desired to show and to explain by the words ahstrnctum and concrdum, ab- stract and concrete, to which the Book of Concord has reference in these few words: "All this the learned well know."* And the words abstract and concrete must necessarily be preserved in the schools in their proper sense. For, concrete words are those which designate the whole person in Christ; as, God, man. But abstract words are those by which •Book of Concord, page 693. A CATALOGUE OF TESTIMONIES. 7i.^9 the natures in the person of Christ are understood and expressed ; as, divinity, humanity . According to this distinction it is correctly said;, concretely : God is man, man is God. On the contrary, it is incorrect to say, in abstract terms : Divinity is humanity, humanity is divijiity. And the same is applicable to the essential attributes ; so that the attributes of the one nature cannot be predicated of the other nature abstractly, as if they were the attributes of that other nature too. Hence, to say, the human nature is omnipotence, or is from eternity, would be false and erroneous. Nor can the attributes themselves be predicated of one another, as if it should be said : Mortality is immortality , and immortality is mortality ; for, by such expressions the difference between the natures and their attributes would be de- stroyed, and they would be commingled, the one would be changed into the other, and thus they would be equalized. But it is necessary to know and firmly to believe, not only that the assumed human nature in the person of Christ, has and retains to all eternity its essence and its natural, essential attributes, but as it is also of special importance, and as the highest consolation of a Christian is comprehended in it, to know also from the revelation of the holy Scripture, and to iielieve without any doubt, to what majes- ty his human nature was really and actually raised, in and through the personal union, and thus became a personal partaker of the same, — all of which is amply explained in the Book of Concord, — therefore, in order that all may see, that in the said book no new, strange, unheard-of phrases and expressions devised by men, have been in- troduced on this subject into the church of God, the following cata- logue of testimonies, first of the holy Scriptures and then of the ancient, orthodox teachers of the church, but especially of those Fathers who were the chief and leading men of the four general councils, clearly demonstrate the point from which it may be jx^r- ceived in what manner they discoursed on this matter. And in order that the Christian reader may the more easily com- prehend this matter and judge of it, these testimonies are arranged under several different heads, which follow, I. In the first place, that the holy Scriptures as also the Fathers, when speaking of the majesty which the human nature of Christ has received through the personal union, employ the words, communi- cafio, communio, participatio, traditio, donatio, subjectio, exalfatia, dari, <§-c. ; that is, communication, commiuiion, participation., to be given, &c. 740 APPENDIX. Dan. 7, 13, 14 : Ecce in nubibus coeli quasi filius hominis v^niebat, cet., et dedit ei potestatem, honorem et regnum. Potestas ejus po- testas ffiterna. Job. 13, 3 : Sciens, quia omnia dcdit ei Pater in manus. Matt. 11, 27 : Omnia mihi tradita sunt a Patre raeo. Matt. 28, 18 : Data est mihi omnis potestas in cceIo et in terra. Phil. 2, 9: Donavit ei nomen super omne nomen, cet. Eph. 1, 22 : Omnia suhjecit sub pedibus ejus. Ps. 8, 6 ; 1 Cor. 15, 27 ; Ebr. 2, 8 ; Phil. 2, 9 : Propter quod Deus exaltavit ipsum. That is : — Daniel 7, 13, 14 : I saw, — and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, na- tions, and languages, should serve him : his dominion is an everlast- ing dominion, which shall not pass away, and his kingdom that which shall not be destroyed. John 13, 3 : Jesus knowing that the Father had given all things into his hands. Matt. 11, 27 : All things are delivered unto me of my Father. Matt. 28, 18 : All power is given unto me in heaven and in earth. Phil. 2, 9 : God also hath highly exalted him, and given him a name which is above every name, &c. Eph. 1,22 : And hath put all things under his feet ; 1 Cor. 15, 27; Heb. 2, 8. EusEBius (Demonstr. Evang. 1, 4, c. 13, p. 169, ed. Paris, 1628,) : Sed ilia quidem a se ipso communi cans (o Aoyo?) homini, hffic vero a mortali ipse non recipiens. Item, mortali quidem potentiam divi- nam subministrans, a mortali vero ipse non contra in partem aut communitatem adductus. Idem; Hunc ipsum interim ad illius vitce aeternae, quam penes se habet, atque ad dignitatis in Divinitate ac beatitudine communitatuin assumens. That is : — The Word imparting these things indeed from his own to man, but not receiving those from the mortal, and furnishing di- vine power to the mortal, but not taken by the mortal into a share or participation. The Word made him (man) worthy of partaking of the Divinity, and of life eternal, and of blessedness. Athanasius in Epistola ad Epictetum (torn. 1, op. p. 589, ed. Colon.) referente etiam Epiphanio contra Dimeritas (Hseres. 77 con- tra Dimcpritas t. 2, op. p. 1005, ed. Col.,) : Non enim Verbum caro A CATALOGUE OF TESTIMONIES. 741 factum est, ut Deitati aliqua accessio fieret, neque ut Verbum in me- liorem statura reduceretur, magis vero ipsi humana^ naturae accessio magna facta est ex communione et unione Verbi ad huraanam na- turam. Tliat is : — For the Word was not made flesh for the purpose of adding any thing to the Deity, nor for the purpose of placing the Word in a better condition ; but much rather was there a great ac- cession made to the human nature itself, by the communion and union of the Word with the human nature. Epiphanius Hseresi 69, (contra Ariomanitas,) p. 344 (p. 805, ed. Col.,) : Caro, quae ex Maria et ex nostro genere erat, transforraaba- tur in gloriam (in transfiguratione) insuper acquirens gloriam Deita- tis, honorem, perfectionem et gloriam coelestem, quara caro ab initio non habebat, sed ibi eam in cngnitione scilicet Dei Verbi accepit. That is : — The flesh, which was from Mary, and was of our race, was transformed into glory, (by transfiguration,) and obtained, more- over, the glory of the Deity — that honor, perfection, and heavenly glory, which the flesh had not from the beginning, but which it has received by its co-union with God, the Word. Cyrillus, lib. 5, Dialog, (t. 5, p. 562, ed. Par. 1638,) : Quomodo ergo vivificat caro Chisti ? Et respondet, secundum unionem cum vivente Verbo, quod et suae naturae bona proprio corpori communia solet facere. That is : — How, then, does the flesh of Christ vivify ? He an- swers: Through its union with the living Word, which Word is wont to communicate the excellencies of his nature to his own body. Theodoretus, Eph. 1 (t. 3, p. 297, ed. Par. 1642,) : Quod vero assumta ex nobis natura ejusdem honoris cum eo, qui assumsit, sit particeps, ut nulla videatur adorationis differentia, sed per naturam, quae cernitur, adoretur, quae non cernitur, Divinitas, hoc vero omne miraculum superat. That is : — But that the nature assumed from us, becomes a par- taker of his honor who assumed it, so that no diff'erence of adora- tion is discerned, but that through the nature which is perceived, the Divinity is adored which is not perceived, — this surpasses all miracles. Damascenus, lib. 3, mpt op^o6o|. rti?. cap. 7 et 15: Divina natura proprias suas excellentias seu glorificationes carni cnmmunicat seu impertif, ipsa vero in se passionum carnis manct cxpers. Idem cap. 19: Caro operanti Deitati Verbi conunvvi cat, cum quod divinffi operationes per corpus tamquam per organum perfici- antur, turn quod unus et idem sit, qui divina et humana operetur. Nosse enira oportet, quod sicuti sancta ejus mens etiam naturales 742 APPENDIX. suas operationes opera tur, cet. Et siraul communicaf etiam Deitati Vei bi operant! et gubernanti, ipsa etiam intelligens, cognoscens et clisponens totum universura, non ut nuda hominis mens, sed ut Deo secundum hypostasin counita, et Dei mens constituta. That is: — The divine nature communicates or imparts its own excellence or glorification to the flesh, but that nature in itself re- mains free from the affections of the flesh. The flesh shares with the operating Deity of the Word, because divine operations are performed through the body as through an or- gan, and also because he who performs divine and human operations, is one and the same being. For it ought to be observed, that even as his holy mind performs its own natural operations, &c., at the same time this holy mind shares in the operation and government of the Divinity of the Word, knowing, observing, and arranging the whole universe, not as the limited mind of man, but as a mind per- sonally united with God, being the mind of God. II. That Christ has received this majesty in time, not, however, ac- cording to his divinity or divine nature, but according to his assumed human nature, or to his flesh, as man, or as the Son of man, that is, humanitus, ratione corporis sen humanitatis, propter carnem quia homo, axit Filius hominis. Ebr. 1, 3 : Facta purgatione peccatorum per se ipsum, sedet ad dexteram majestatis in excelsis. Ebr. 2, 8, 9 : Videmus Jesum propter passionem mortis gloria et honore coronatura, et constitutum super omnia opera manuum Dei, et omnia ei subjecta sub pedibus ejus. Luc. 22, 69: Ex hoc erit filius hominis sedens a dextris vir- tutis Dei. Luc. 1, 32, 33 : Et dabit ei Dominus Deus sedem David patris, et regnabit in leternum, et regni ejus non erit finis. Joh. 5, 26, 27 : Dedit Filio habere vitam in se ipso, et potestatem dedit ei etiam judicium facere, quia filius hominis est. That is: — Heb. 1, 3: Who, when he had by himself purged our sins, sat down on the right hand of the Majesty on high. Heb. 2, 8, 9 : But now we see not yet all things put under him; but we see Jesus, who was made a little lower than the angels, for the sufl'ering of death, crowned with glory and honor. Luke 22, 69 : Hereafter shall the Son of man sit on the right hand of the power of God. A CATALOGUE OF TESTIMONIES. 743 Luke 1, 32, 33 : And the Lord God shall give unto him the throne of his father David. And he shall reign over the house of Jacob for- ever; and of his kingdom there shall be no end. John 6, 26, 27: For as the Father hath life in himself, so hath he given to the Son to have life in himself; and hath given him autho- rity to execute judgment also, because he is the Son of man. Athanasius apud Theodoretum, Dialog. 2, p. 330 : QuKcumque scriptura dicit Christum in tempore accepisse, propter humanitalem dicit, non propter Divinitatem. That is : — Whatever the Scripture says that Christ has received in time, is said 07i account of his Immanity, and not on account of his divinity. Athanasius, Oratione contra Arianos 2 et 4 (f 347 et 490, sq. 492, ed. Colon. 16>i6,) : Scriptura non intelligit substantiam Verbi ex- altatara, sed ad humanitatein ejus hoc spectat, et propter carnem exaltari dicitur. Quum enira ipsius sit corpus, merito ipse ut homo, ratione corporis, humanities exaltari et accipere menioratur, eo quod corpus ilia recipiat, quce Verbum semper possidebat, secundum suam ex Patre Deitatem et perfectionem. Dicit ii^itur se potestatein ac- cepisse ut hominem, quam semper habet ut Deus. Dicitque (glori- fica me) qui alios glorificat, ut ostendat carnem se habere istarum rerura indigam. Ac proinde came suae, humanitatis banc glorifica- tionem accipiente, ita loquitur, quasi ipse earn accepisset. Illud enim ubique aniraadvertendum, nihil eorum, qua? dicit se ac- cepisse, in tempore scilicet, ita se accepisse, quasi non habuisset ; ha- bebat enira ilia utpote semper ut Deus et Yerbum. Nunc autem dicit humanitus se accepisse, ut carne ejus in ipso accipiente in pos- terum ea ex carne illius in nos firmiter possidenda traderentur. Idem : De suscepta Humanitate contra Apollinarium (p. 603 et 611, ed. Colon. 1686,) : Quum Petrus dicit Jesum factum Dominum et Christum a Deo, non de Divinitate ejus loquitur, sed de humani- tate. Verbum ejus semper erat Dominus, neque post crucem primum factus est Dominus, sed humanitatem ejus D'n'in'nas fecii Dominum et Christum. Item : Quaecunque scriptura dicit Filium accepisse, ratione cor- poris accepta intelligit, corpusque illud esse primitias ecclesise. Pri- mum igitur Dominus suum corpus excitavit et exaltavit, posthac autem membra sui cor])otis. Quibus verbis Athanasius explicavit, quod paulo post ad universam ecclesiam etiam suo modo accora- modavit. That is: — The Scripture does not understand the substance of the Word to be exalted, but this exaltation relates to his humanity ^ and 744 APPENDIX. on account of the fiesTi he is said to be exalted. For, since it is his body, he himself as man, is properly said to be exalted and to re- ceive, in regard to his humanity hy reason of his body, because this body received those endowments which the Word always possessed, according to his Divinity and perfection which he has of the Father. Therefore, he says that as man he has received that power which he always had as God. And he, who glorifies others, says " glorify me," in order to show that he himself has flesh in need of these en- dowments. And therefore, his flesh having received this glorifica- tion according to his humanity, he speaks as if he himself had received it. This must be observed every where in the Scriptures, that none of those things which he says he received, in time namely, he received as if he did not possess them already ; for as God and the Word, he always had them. But now he says that he has received these en- dowments after the humanity, so that, after his flesh in himself had received them, he might henceforth impart them to us from his flesh as a sure possession. Ao-ain: When Peter says, Jesus was made Lord and Christ, of God, he speaks, not concerning his Divinity, but concerning his humanity. His Word was always Lord ; nor was he first made Lord after his crucifixion, but his Divinity made his humanity Lord and Christ. And again : Whatever the Scripture says the Son has received, it understands that he received according to the body, i\n(.] that this body is the first fruits of the church. The Lord, therefore, raised and exalted his body first ; but afterwards the members of his body. By these words Athanasius explains what he, a little afterwards in his way, accommodates even to the whole church. Basilius Magnus contra Eunomiura, lib. 4 (p. 769, ed. Paris,) : •Quod Dominus celebratur et accepit nomen super omne nomen ; item: Data est mihi omnis potestas in coelo et in terra, ego vivo propter Patrem, glorifica me ca gloria, quam ante mundum habui apud te, cet., ilia intelligere oportet de Incarnatione et non de Delta te. That is : — These declarations : The Lord is exalted and has re- ceived a name which is above every name ; again : All power is given unto me in heaven and in earth ; 1 live by the Father; glo- rify me with that glory which I had with Ihee before the world was, &c., must be undeistood concerning the Incarnation, and not con- cerning the Deity. 5 Ambrosius, hb. 5, de Fide, cap. 6 (torn. 2, p. 109,) : Didicisti, quod omnia sibi ipsi subjicere possit secimdura operationera utiquc A CATALOUUK OF TESTIMONIES. 740 Deitatis : disce nunc, quod secundum carnem omnia subjecta accipiat, sicut scriptum est Eph. 1 : Secundum carnem igitur omnia ipsi svh^ jecta traduntur. Idem lib. o, cap. 2 (p. 99,) : Non enim Deus suae sedis apostolis dat consortium, Ciiristo vero secundum humanitatem datur consor- tium divinffi sedis. Et cap. 6 (p. 108,) : In Christo communis secundum carnem na- tura praerogativam sed cadestis meruit. That is : — You have learnt that he can subject all things unto himself, namely according to the operation of the Deity: learn now, that he receives all things in subjection to hira accordmg to the flesh, as it is written, Eph. 1. xiccording to the flesh, therefore, all things are given in subjection to him. For God gave not to the Apostles the fellowship of his seat, but to Christ according to his humanity, he gave the fellowship of his divine seat. Jlccording to the flesh the common (human) nature in Christ ob- tained the prerogative of the heavenly seat. Chrysostomus Ebr. 1, serm. 3, p. 117 (torn. 4, horailia 3, p. 1493,): Secundum carnem dicens : Etadorent ipsumomnesangeli Dei. That is : — The Father commanded that according to the fleshy Christ should be adored by all the angels. Theophylactus in Job. 3 (p. 235, [ed. Paris, 1631, fol. 605,]): Pater omnia dedit in manum Filii juxta humanitatem. That is : — The Father gave all things into the hands of the Sou according to his human nature. fficuMENius ex Chrysost. Ebr. 1 (torn. 2, op. p. 324, ed. 1631,) : Quatenus Deus est Filius, aeternum habet thronum. Thronus tuus, inquit Deus, in sa;culum sfficuli. Non enim post crucem et passionem hoc honore ut Deus dignus habitus fuit, sed accepit ut homo, quod habebat ut Deus. (Et paulo post): Ut homo igitur audit: Sede a dextris meis. Ut enim Deus aeternum habet imperium. That is: — Inasmuch as he is God the Son, he has an everlasting: throne. Thy throne, says God, is from everlasting to everlasting. For he was not counted worthy of this honor as God, after his cru- cifixion and passion, but as man he received that which he had as God. (And a little afterwards) : Jls man, therefore, he hears the words : " Sit thou at my right hand." For, as God, he has eternal dominion. Cyrillus, lib. 9, Thesauri cap. 3 (torn. 2, p. 110,) : In potesta- tem dorainandi ut homo ascendit. Idem lib. 11, cap. 17 : Gloriam suani, quara semper habuit ut 91 746 APPENDIX. Deus, ut homo petiit ; nee quia gloriee proprise unquam expers fuit, hcec ab eo dicuntur, seel quia in gloi iain, quse sibi semper adest ut Deo, proprium templum subducere volebat. Idem lib. 2, ad Reginas : Accepisse gloriam, potestatem et regnum super omnia, referendum est ad conditiones humanitatis. That is : — To the power of dominion he rose as man. His glory, Avhich he always possessed as God, he sought as man; nor are these things said by him because he was ever destitute of his own glory, but because he wished to bring his own temple into the glory which is always present with him as God. The fact that he received glory, power, and dominion over all things, must be referred to the conditions of his humanity. Theodoretus in Ps. 2 (tom. 1, p. 242,) : Christus quum natura Dominus sit ut Deus, etiam ut homo universum imperium accipit. In Ps. 110 (tom. 1, p. 242,): Sede a dextris meis: humanitus hoc dictum est. Ut enim Deus sempiternum habet imperium, sic ut homo accepit, quod ut Deus habebat. Ut homo igitur audit : Sede a dextris meis ; nam ut Deus sempiternam habet imperium. Idem Ebr. 1 (tom. 2, p. lo4,) : Christus semper accepit ab an- gelis cultum et adorationem, erat enim semper Deus, jam autem ado- rant ipsum etiam ut hominem. That is : — Since Christ as God, is Lord by nature, he also as man has received universal dominion. "Sit thou at my right hand ;" this is said in reference to his human- ity. For, since he, as God, has everlasting dominion : so, as man, he has received that which he had as God ; therefore, as man he hears the declaration : " Sit thou at my right hand ;" for as God he has an ever- lasting Idngdom. Christ always received honor and adoration from the angels ; for he was always God. But now they adore him also as man. Leo Epist. 23, (fol. 99, Ep. [23 et 83,] 46 et 97, fol. 261 et 317, ed. Lugd. 1700,) tractans locum Eph. 1, inquit : Dicant adversarii veritatis, quando omnipotens Pater, vel secundum qnam natnram Filium suum super omnia evexerit, vel cui substantia cuncta sub- jecerit ? Deitati enim, ut creatori, semper subjecta fuerunt. Huic si addita potestas, si exaltata sublimitas, minor erat provehente, nee habebat divitias ejus naturae, cujus indiguit largitate ; sed talia sen- tientem in socictatem suam Ariiis rapit. Idem Epist. 83 (fol. 134,) : Licet Deitatis et humanitatis in Christo una prorsus eademque persona : exaltationcm tamen et nomen super omne nomen ad earn intelligimus pertinere formam, qure ditanda erat tantse glorificationis augmento. Non enim per incarnationem aliquid A CATALOGUE OP TESTIMONIES. 747 decesserat Verbo, quod ei Patris iiiuneie redderetur. Forma autem servi humana est biimilitas, quae in gloriara divinse potestatis erecta est, ut nee sine hotnine divina nee sine Deo agerentur humana. Ibidem: Quidquid in tempore accepit Christus, seciimlum hominem accepit, cui, quse non habuit, conferuntur. Nam secundum poten- tiam Verbi, indifferenter omnia, quae habet Pater, etiam Filius habet. That is : — The adversaries of the truth may say, when, or accord- ing to which nature, did the omnipotent Father elevate his Son above all things, or to which substance (nature) did he subject all things to him ? For, to the divinity as Creator they were always subject. If power was added to him, if his greatness was still more exalted, he must previously have been less than he who exalted him ; neither had he the riches of that nature, the bounty of which he needed. Now, any one entertaining such views Arius claims for his sect. Again: Although the divinity and the humanity in Christ are entirely one and the same person, yet we understand that the exaltation and the name above every name, pertain to that form w'hieh w^as to be en- riched with the increase of so much glory. For through the Incar- nation the Word did not lose any thing which should be given unto him again as a gift of the Father. But the for 7n of a servant is the humility of man, which was elevated to the glory of divine power; 60 that without the human nature nothing divine, and without the divine nature, nothing human, should be transacted. Whatever Christ has received in time, he has received as 7nan, upon whom, that which he had not was conferred. For, according to the power of the Word, the Son also has without any difference, all that which the Father has. ViGiLius, lib. o, contra Eutychen (p. 06, sq. ed. Divlon. 1G64, 4,) : Divina natura non indiget honoribus sublimari, dignitatis profectibus augeri, potestatem cceli et terrai obedientice merito accipere. Secun- dum carnis nnturam igitur ilia adeptus est, qui secundum naturam Verbi horum nihil eguit aliquando. Num quid enim potestatem et dominium creaturse sua conditor non habebat, ut novissimis tempo- ribus muneris gratia his potiretur? That is : — The divine nature needed not to be exalted with honors, to be enlarged with accumulations of dignity, to receive the power in heaven and on earth, by the merit of obedience. According; to the nature of the flesh, therefore, he (Christ) acquired these endowments^ ■who, according to the nature of the Word, never was in need of them. For, had not the Creator jx)wer and dominion over liis crea- 748 APPENDIX. ture, insomuch that in the last times he should obtain these as a gift of grace ? NicEPHORUs, lib. 1, cap. 36 (fol. 86,): Christus a discipulis in Galileee monte conspicitur, et ibi a Patre summam potestatem cceli et terrse sibi, juxta huinanitatem scilicet, traditam esse confirmat. That is : — Christ was seen on the mount in Galilee by his disci- ples, and there he confirms the truth that the highest power in heaven and in earth was given to him by the Father, namely, according to his humanity. m. That the holy Scripture first of all, and afterwards the holy Fathers of the ancient and pure church, in treating of this mystery, also employ abstract terms, or such words as expressly designate the human nature in Christ, and refer to it in the personal union ; for instance, that the human nature has received and exercises this majes- ty in deed and in truth. Joh. 6, 54, 55 : Caro mea est cibus et sanguis mens vere est potus. Qui manducat meam carne7n et bibit meum sanguinem., habet vitam aeternam. 1 Joh. 1, 7 : Sanguis Jesu Christi, Filii Dei, emundat nos ab omni peccato. Ebr. 9, 14 : Sanguis Christi, qui per Spiritum Sanctum se ipsum obtulit immaculatum Deo, emundat conscientiam nostram ab operibus mortuis, ad serviendum Deo vivenli. Matt. 26, 26, 27, 28 : Accipite, manducate, hoc est corpus meum, JBibite ex hoc omnes, hie est sanguis metis novi testamenti. That is: — John 6, 54, 55 : My flesh is meat inrleed, and my blood is drink indeed, — Whoso eateth my flesh, and drinketh my blood, hath eternal life. 1 John 1, 7: The blood of Jesus Christ his Son cleanseth us from all sin. Heb. 9, 14: The blood of Christ, who through the eternal Spirit offered himself without spot to God, shall purge your conscience from dead works to serve the living God. Matt. 26, 26, 27, 28 : Take, eat ; this is my body. Drink ye all of it ; this is my blood of the new testament. EusTACHius apud Theodoretum, dialogo 2 (p. 40,) : Huic igitur prsedixit fore, ut sederet (Christus homo) in throno sancto, signifi- cans sessurum eum in eodem throno cum divinissimo Spirito, propter Deum inhabitantem in ipso inseparabiliter. A CATALOGUE OF TESTIMONIES. 749 Idem apud Gelasium: Homo Christus, qui profecit sapientia, getate et gratia, rerum universarum imperiura accepit. Idem ibidem: Christus ipso corpore ad proprios venit apostolos dicens : Data est mihi omnis potestas in ccpIo et in terra ; quam potes- tatem accepit extrinsecus templuni et non Deus, qui templum illud prsecipua pulchritudine mdificavit. That is : — The human nature of Christ is seated upon the same throne with the divine Spirit, because God dwells inseparably therein. The mail Christ, who increased in wisdom, stature, and favor, (Luke 2, 52,) has received dominion over all things. Christ in his own body came to his own Apostles, (after his res- urrection,) saying : All power is given unto me in heaven and in earth ; which power the external Temple of the eternal Word, and not God (namely, according to his divinity,) who erected that tem- ple with special beauty, has received. Athanasius de Ariana et Catholica Confessione (tom. 2, op. p. 579, ed. Colon,) : Deus non est mutatus in humanam carnem vel substantiam, sed in se ipso, quam assumsit, glorificabat naturam, ut humana, infirma et mortalis caro atque natura divinam profecerit in gloriam, ita ut omnem potestatem in coelo et in terra habeat, quam, antequam a Verbo assumeretur, non habebat. Idem (1. c. p. 597 et (i03,) : De suscepta Humanitate contra Apol- linarium (p. OoO,) : Paulus, Phil. 2, de templo loquitur, quod est cor- pus suum. Non enim qui altissimus est, sed caro exaltatur, et carni suse dedit nomen, q